#european Jewry

[secular-jew]

A soldier in the Jewish Brigade Group of the British Army, with an artillery shell reading "A gift to Hitler" in Italy, 1944.

[vox-anglosphere]

For over a decade, Britain was the safest country in Europe for Jews.

[secular-jew]

Awesome summary

Russia, 1881: We’re gonna kill any Jew that doesn’t flee Russia. We’re restricting Jewish emigration to Europe, but permitting emigration to the Middle East.

Germany, Austria, Italy, Hungary, Romania, Bulgaria, Finland, Slovakia, Croatia, France, and others, 1933-1945: We’re gonna kill every Jew in Europe. Flee to the US or Palestine, or die trying.

The US, 1927-1952: Yeah sorry we’re restricting Jewish immigrants to like. 300 people per country. So good luck getting in. We recommend that Jews go to Palestine instead. Btw we are looking to take in Nazi scientists if you know any

Egypt, 1947-1950: We’re rounding up all our Jews and deporting them to Israel

Iraq, 1951-1952: We’re rounding up all our Jews and deporting them to Israel

Algeria, 1962-1965: We’re pressuring and intimidating Jews in the hopes that they’ll all leave the country and go to Israel

Egypt, 1956: We’re rounding up all our Jews and deporting them to Israel (again)

Egypt and Libya, 1967: We’re rounding up, torturing, and killing all our Jews. The ones that survive can flee to Israel

Poland, 1968: The Jews in our country are already loyal to Israel. They will face dire consequences if they don’t leave our country and go to Israel

Ethiopia, 1974-1985: We’re going to marginalize and eventually try to kill all our Jews, and the only way they can escape is by being airlifted out of the country by Israeli helicopters

The US, 2023: Why can’t the Israeli Jews just go back to where they came from? Don’t they all have dual citizenship or whatever?

[still-searching-for-something]

Today was Yom HaShoah, the day that Jews remember the Holocaust. The Holocaust was the industrialized genocide of the European Jewry by Nazi Germany and its collaborators from 1941-1945.

This is a really simple opening statement, but bear with me--I think it gets a lot more... 'yeah, buts' than most people may realize. And I think a good way of illuminating that is to break down the difference between how gentiles and Jews commemorate and remember it.

In my experience, gentiles seem to view the Holocaust as the ultimate example of mankind's barbarity to mankind. Like, the distillation of evil, the most obvious example of dehumanization and bigotry brought to its horrifying and extreme conclusion. They emphasize Nazi Germany's responsibility, elevate the instances of non-Jewish Frenchmen and Poles and Germans who made efforts to save Jewish lives, and generally view Nazi oppression as a catastrophe of whom Jews were one of many victims. And they emphasize the Allied Powers' role in ending it by liberating the camps and invading Germany. Hence why International Holocaust Remembrance Day falls on January 27th, the day Auschwitz was liberated.

But Jews have a different perspective.

We view the Holocaust as the most extreme manifestation of--but far from the conclusion to--mankind's barbarity to Jews. Not to his fellow man, per se, not to some universalized insert minority here slot, but to Jews, particularly and deliberately. The Nazis could never have accomplished their genocide were it not for the two millennia of anti-Jewish hatreds and dehumanization embedded deep in the institutions and political structures of European society. They didn't have to persuade Europe that the Jews were incurably evil, the Europeans already believed that. The Nazis had 99% of their work done before they'd even come to power, work that was done by the the Russian Empire, the Romans, Martin Luther, Christian Passion Plays, the Protocols of the Elders of Zion, the centuries of blood libels, the Fourth Lateran Council, the New Testament, the Spanish Empire, and on and on and on and on. It's as if some people think Hitler just woke up one day, out of the blue, with a total hatred of Jews and managed to use propaganda to convince the previously 100% tolerant Germans to hate Jews, too. Antisemitism did not begin or end with the Holocaust.

The sole responsibility of Nazi Germany in the Holocaust is also just... not true. Vichy France rounded up 13,152 Jews in the Vel' d'Hiv roundup, with not a single German participant, and sent them off to be murdered in Auschwitz. Vichy passed antisemitic legislation without any outside coercion--French Jews were hiding as much from the French police as they were from the Gestapo. France, of course, was the home of the Dreyfus Affair--antisemitism was and is a deep part of French society. And it isn't just France. Ukrainian nationalists participated in the Lviv pogroms, killing maybe around 8,000 Jews, Poles perpetrated the Jedwabne pogrom, and that doesn't even bring in that countries like the US, Switzerland and Ireland and Britain blocked Jewish emigrants, and I could just keep going on, but I think you get the point. Quite simply, six million Jews interspersed throughout Europe don't get murdered if it isn't without the collaboration of--or at minimum, silent assent and indifference--of all of their neighbors. The Nazis were the primary perpetrators of the Holocaust, of course, but almost all of Europe collaborated on some level, too. And this is a history that gets wiped away in favor of the comforting narrative of the Allied Powers bursting into Auschwitz, killing Nazis, and being horrified by what they've found, and then the poor people in the surrounding towns having NO IDEA about what had been going on. I think this narrative is why gentiles have International Holocaust Remembrance Day when Auschwitz was liberated--when they 'came to the rescue'--and why we have Yom HaShoah on the day in the Jewish calendar that the Warsaw Ghetto Uprising began--when we died on our own terms in spite of our murderers.

Think of the tiny, unwritten, centuries old minhagim of small Jewish shetls and towns like Trochenbrod, which were entirely annihilated. The end of the burgeoning Yiddish cinema. Yiddish going from 13 million speakers to 600,000 today. See how many entries in this list of shetls end with "town/city survived, but all/most Jews exterminated." Imagine for a moment, the potential rabbis and scholars and actors and scientists and artists who could have lived, had they survived or been born of Jews did. Three and a half million Polish Jews, to around 15,000 to 20,000 Polish Jews today. Imagine if Thessaloniki were still a majority Jewish city. How many Jews worldwide would be alive today had the Holocaust never happened? I've heard estimations of 32 million, compared to the real life 16 million. To kill such a massive number of people from an already tiny minority group--that has real consequences. The cultural loss for the Jewish people is staggering and beyond human comprehension.

And yet, the Nazis deliberate targeting of us is, in many ways, being pushed aside. Magnus Hirschfeld was gay, yes, and advanced the Institute of Sexology way ahead of its time and yeah, the Nazis were homophobic. But they were homophobic for antisemitic reasons. They viewed his work as Jewish perversions BECAUSE Dr. Hirschfeld was Jewish. In fact, they viewed homosexuality as a creation of the Jews. But so many progressive queer people, especially those who run in antizionist circles, seem to be trying to co-opt the Holocaust as being their trauma, downplaying Hirschfeld's Jewishness and holding the Institute up as proof that queer people were the 'real' victims of the Holocaust, entirely shutting out the millions of Jews, Sinti, Roma, and Slavs who were murdered. You can also see this in anti-mask conservatives comparing masking mandates during the pandemic to anti-Jewish legislation in the Holocaust, or the comparisons of the ongoing war against Hamas as being a 'modern day Holocaust.'

This phenomenon, Holocaust universalization, gets so much pushback from Jews for a reason--it downplays the anti-Jewish character of the Holocaust. It's softcore Holocaust denial. And it's so ridiculous we even have to say that, as the whole point of the Holocaust was to be anti-Jewish, to be the "Final Solution to the Jewish Question." It's 'All Lives Mattering' the Holocaust. Holocaust universalization, and Holocaust inversion--the phenomenon of talking about Jews, Zionists, or Israelis as perpetrating a 'new Holocaust'--minimizes and trivializes the astounding damage and traumas and death and destruction wrought by the Holocaust. It's a polemical lie, so incendiary and so insulting--imagine telling a sexual assault survivor that they're morally no better than their rapist--that the only thing it can be is antisemitic. It is beyond reprehensible to talk like that, but it's so mainstream and acceptable to do it. Activists who say these things need to examine their own rhetoric, because it's dangerous, antisemitic, and adjacent to Holocaust denial. Not a place I think anyone should want to be.

The Holocaust is not a lesson Jews should have learned, an educational seminar, a 'card' Jews play, a choose your own adventure novel, a philosophical meditation on the nature of mankind's evils, or an empty slate upon which to project modern politics, warfare, or your ideology onto.

The Holocaust is, quite simply, the industrialized genocide of the European Jewry by Nazi Germany and its collaborators from 1941-1945. And today was Yom HaShoah, the day we remember that.

[najia-cooks]

[ID: First image shows large falafel balls, one pulled apart to show that it is bright green and red on the inside, on a plate alongside green chilis, parsley, and pickled turnips. Second image is an extreme close-up of the inside of a halved falafel ball drizzled with tahina sauce. End ID]

فلافل محشي فلسطيني / Falafel muhashshi falastini (Palestinian stuffed falafel)

Falafel (فَلَافِل) is of contested origin. Various hypotheses hold that it was invented in Egypt any time between the era of the Pharoahs and the late nineteenth century (when the first written references to it appear). In Egypt, it is known as طَعْمِيَّة (ṭa'miyya)—the diminutive of طَعَام "piece of food"—and is made with fava beans. It was probably in Palestine that the dish first came to be made entirely with chickpeas.

The etymology of the word "falafel" is also contested. It is perhaps from the plural of an earlier Arabic word *filfal, from Aramaic 𐡐𐡋𐡐𐡉𐡋 "pilpāl," "small round thing, peppercorn"; or from "مفلفل" "mfelfel," a word meaning "peppered," from "فلفل" "pepper" + participle prefix مُ "mu."

This recipe is for deep-fried chickpea falafel with an onion and sumac حَشْوَة (ḥashua), or filling; falafel are also sometimes stuffed with labna. The spice-, aromatic-, and herb-heavy batter includes additions common to Palestinian recipes—such as dill seeds and green onions—and produces falafel balls with moist, tender interiors and crisp exteriors. The sumac-onion filling is tart and smooth, and the nutty, rich, and bright tahina-based sauce lightens the dish and provides a play of textures.

Falafel with a filling is falafel مُحَشّي (muḥashshi or maḥshshi), from حَشَّى‎ (ḥashshā) "to stuff, to fill." While plain falafel may be eaten alongside sauces, vegetables, and pickles as a meal or a snack, or eaten in flatbread wraps or kmaj bread, stuffed falafel are usually made larger and eaten on their own, not in a wrap or sandwich.

Falafel has gone through varying processes of adoption, recognition, nationalization, claiming, and re-patriation in Zionist settlers' writing. A general arc may be traced from adoption during the Mandate years, to nationalization and claiming in the years following the Nakba until the end of the 20th century, and back to re-Arabization in the 21st. However, settlers disagree with each other about the value and qualities of the dish within any given period.

What is consistent is that falafel maintains a strategic ambiguity: particular qualities thought to belong to "Arabs" may be assigned, revoked, rearranged, and reassigned to it (and to other foodstuffs and cultural products) at will, in accordance with broader trends in politics, economics, and culture, or in service of the particular argument that a settler (or foreign Zionist) wishes to make.

Mandate Palestine, 1920s – early '30s: Secular and collective

While most scholars hold that claims of an ancient origin for falafel are unfounded, it was certainly being eaten in Palestine by the 1920s. Yael Raviv writes that Jewish settlers of the second and third "עליות"‎ ("aliyot," waves of immigration; singular "עליה" "aliya") tended to adopt falafel, and other Palestinian foodstuffs, largely uncritically. They viewed Palestinian Arabs as holding vessels that had preserved Biblical culture unchanged, and that could therefore serve as models for a "new," agriculturally rooted, physically active, masculine Jewry that would leave behind the supposed errors of "old" European Jewishness, including its culinary traditions—though of course the Arab diet would need to be "corrected" and "civilized" before it was wholly suitable for this purpose.

Falafel was further endeared to these "חֲלוּצִים‎" ("halutzim," "pioneers") by its status as a street food. The undesirable "old" European Jewishness was associated with the insularity of the nuclear family and the bourgeois laziness of indoor living. The קִבּוּצים‎ ("Kibbutzim," communal living centers), though they represented only a small minority of settlers, furnished a constrasting ideal of modern, earthy Jewishness: they left food production to non-resident professional cooks, eliding the role of the private, domestic kitchen. Falafel slotted in well with these ascetic ideals: like the archetypal Arabic bread and olive oil eaten by the Jewish farmer in his field, it was hardy, cheap, quick, portable, and unconnected to the indoor kitchen.

The author of a 1929 article in דאר היום ("Doar Hyom," "Today's Mail") shows unrestrained admiration for the "[]מזרחי" ("Oriental") food, writing of his purchase of falafel stuffed in a "פיתה" ("pita") that:

רק בני-ערב, ואחיהם — היהודים הספרדים — רק הם עלולים "להכנת מטעם מפולפל" שכזה, הנעים כל כך לחיך [...].

("Only the Arabs, and their brothers—the Sepherdi Jews—only they are likely to create a delicacy so 'peppered' [a play on the פ-ל-פ-ל (f-l-f-l) word root], one so pleasing to the palate".)

Falafel's strong association with "Arabs" (i.e., Palestinians), however, did blemish the foodstuff in the eyes of some as early as 1930. An article in the English-language Palestine Bulletin told the story of Kamel Ibn Hassan's trial for the murder of a British soldier, lingering on the "Arab" "hashish addicts," "women of the streets," and "concessionaires" who rounded out this lurid glimpse into the "underground life lived by a certain section of Arab Haifa"; it was in this context that Kamel's "'business' of falafel" (scare quotes original) was mentioned.

Mandate Palestine, late 1930s–40s: A popular Oriental dish

In 1933, only three licensed falafel vendors operated in Tel Aviv; but by December 1939, Lilian Cornfeld (columnist for the English-language Palestine Post) could lament that "filafel cakes" were "proclaiming their odoriferous presence from every street corner," no longer "restricted to the seashore and Oriental sections" of the city.

Settlers' attitudes to falafel at this time continued to range from appreciation to fascinated disgust to ambivalence, and references continued to focus on its cheapness and quickness. According to Cornfeld, though the "orgy of summertime eating" of which falafel was the "most popular" representative caused some dietary "damage" to children, and though the "rather messy and dubious looking" food was deep-fried, the chickpeas themselves were still of "great nutritional value": "However much we may object to frying, — if fry you must, this at least is the proper way of doing it."

Cornfeld's article, appearing 10 years after the 1929 reference to falafel in pita quoted above, further specifies how this dish was constructed:

There is first half a pita (Arab loaf), slit open and filled with five filafels, a few fried chips [i.e. French fries] and sometimes even a little salad. The whole is smeared over with Tehina, a local mayonnaise made with sesame oil (emphasis original).

The ethnicity of these early vendors is not explicitly mentioned in these accounts. The Zionist "תוצרת הארץ" "totzeret ha’aretz"; "produce of the land") campaign in the 1930s and 1940s recommended buying only Jewish produce and using only Jewish labor, but it did not achieve unilaterial success, so it is not assured that settlers would not be buying from Palestinian vendors. There were, however, also Mizrahi Jewish vendors in Tel Aviv at this time.

The WW2-era "צֶנַע" ("tzena"; "frugality") period of rationing meat, which was enforced by British mandatory authorities beginning in 1939 and persisting until 1959, may also have contributed to the popularity of falafel during this time—though urban settlers employed various strategies to maintain access to significant amounts of meat.

Israel and elsewhere, 1950s – early 60s: The dawn of de-Arabization

After the Nakba (the ethnic cleansing of broad swathes of Palestine in the creation of the modern state of "Israel"), the task of producing a national Israeli identity and culture tied to the land, and of asserting that Palestinians had no like sense of national identity, acquired new urgency. The claiming of falafel as "the national snack of Israel," the decoupling of the dish from any association with "Arabs" (in settlers' writing of any time period, this means "Palestinians"), and the insistence on associating it with "Israel" and with "Jews," mark this time period in Israeli and U.S.-ian newspaper articles, travelogues, and cookbooks.

During this period, falafel remained popular despite the "reintegrat[ion]" of the nuclear family into the "national project," and the attendant increase in cooking within the familial home. It was still admirably quick, efficient, hardy, and frequently eaten outside. When it was homemade, the dish could be used rhetorically to marry older ideas about embodying a "new" Jewishness and a return to the land through dietary habits, with the recent return to the home kitchen. In 1952, Rachel Yanait Ben-Zvi, the wife of the second President of Israel, wrote to a South African Zionist women's society:

I prefer Oriental dishes and am inclined towards vegetarianism and naturalism, since we are returning to our homeland, going back to our origin, to our climate, our landscape and it is only natural that we liberate ourselves from many of the habits we acquired in the course of our wanderings in many countries, different from our own. [...] Meals at the President's table [...] consist mainly of various kinds of vegetable prepared in the Oriental manner which we like as well as [...] home-made Falafel, and, of course vegetables and fruits of the season.

Out of doors, associations of falafel with low prices, with profusion and excess, and with youth, travelling and vacation (especially to urban locales and the seaside) continue. Falafel as part and parcel of Israeli locales is given new emphasis: a reference to the pervasive smell of frying falafel rounds out the description of a chaotic, crowded, clamorous scene in the compact, winding streets of any old city. Falafel increasingly stands metonymically for Israel, especially in articles written to entice Jewish tourists and settlers: no one is held to have visited Israel unless they have tried real Israeli falafel. A 1958 song ("ולנו יש פלאפל", "And We Have Falafel") avers that:

הַיּוֹם הוּא רַק יוֹרֵד מִן הַמָּטוֹס [...] כְבָר קוֹנֶה פָ��ָאפֶל וְשׁוֹתֶה גָּזוֹז כִּי זֶה הַמַּאֲכָל הַלְּאֻמִּי שֶׁל יִשְׂרָאֵל

("Today when [a Jew] gets off the plane [to Israel] he immediately has a falafel and drinks gazoz [...] because this is the national dish of Israel"). A 1962 story in Israel Today features a boy visiting Israel responding to the question "Have you learned Hebrew yet?" by asserting "I know what falafel is." Recipes for falafel appear alongside ads for smoked lox and gefilte fish in U.S.-ian Jewish magazines; falafel was served by Zionist student groups in U.S.-ian universities beginning in the 1950s and continuing to now.

These de-Arabization and nationalization processes were possible in part because it was often Mizrahim (West Asian and North African Jews) who introduced Israelis to Palestinian food—especially after 1950, when they began to immigrate to Israel in larger numbers. Even if unfamiliar with specific Palestinian dishes, Mizrahim were at least familiar with many of the ingredients, taste profiles, and cooking methods involved in preparing them. They were also more willing to maintain their familiar foodways as settlers than were Zionist Ashkenazim, who often wanted to distance themselves from European and diaspora Jewish culture.

Despite their longstanding segregation from Israeli Ashkenazim (and the desire of Ashkenazim to create a "new" European Judaism separate from the indolence and ignorance of "Oriental" Jews, including their wayward foodways), Mizrahim were still preferable to Palestinian Arabs as a point of origin for Israel's "national snack." When associated with Mizrahi vendors, falafel could be considered both Oriental and Jewish (note that Sephardim and Mizrahim are unilaterally not considered to be "Arabs" in this writing).

Thus food writing of the 1950s and 60s (and some food writing today) asserts, contrary to settlers' writing of the 1920s and 30s, that falafel had been introduced to Israel by Jewish immigrants from Syria, Yemen, or Morocco, who had been used to eating it in their native countries—this, despite the fact that Yemen and Morocco did not at this time have falafel dishes. Even texts critical of Zionism echoed this narrative. In fact, however, Yemeni vendors had learned to make falafel in Egypt on their way to Palestine and Israel, and probably found falafel already being sold and eaten there when they arrived.Meneley, Anne2007 Like an Extra Virgin. American Anthropologist 109(4):678–687

Meanwhile, "pita" (Palestinian Arabic: خبز الكماج; khubbiz al-kmaj) was undergoing in some quarters a similar process of Israelization; it remained "Arab" in others. In 1956, a Boston-born settler in Haifa wrote for The Jewish Post:

The baking of the pittah loaves is still an Arab monopoly [in Israel], and the food is not available at groceries or bakeries which serve Jewish clientele exclusively. For our Oriental meal to be a success we must have pittah, so the more advance shopping must be done.

This "Arab monopoly" in fact did not extent to an Arab monopoly in discourse: it was a mere four years later that the National Jewish Post and Opinion described "Peeta" as an "Israeli thin bread." Two years after that, the U.S.-published My Jewish Kitchen: The Momales Ta'am Cookbook (co-authored by Zionist writer Shushannah Spector) defined "pitta" as an "Israeli roll."

Despite all this scrubbing work, settlers' attitudes towards falafel in the late 1950s were not wholly positive, and references to the dish as having been "appropriated from the [Palestinian] Arabs" did not disappear. A 1958 article, written by a Boston-born man who had settled in Israel in 1948 and published in U.S.-ian Zionist magazine Midstream, repeats the usual associations of falafel with the "younger set" of visitors from kibbutzim to "urban" locales; it also denigrates it as a “formidably indigestible Arab delicacy concocted from highly spiced legumes rolled into little balls, fried in grease, and then inserted into an underbaked piece of dough, known as a pita.”

Thus settlers were ambivalent about khubbiz as well. If their food writing sometimes refers to pita as "doughy" or "underbaked," it is perhaps because they were purchasing it from stores rather than baking it at home—bakeries sometimes underbake their khubbiz so that it retains more water, since it is sold by weight.

Israel and elsewhere, late 1960s–2010s: Falafel with even fewer Arabs

The sanitization of falafel would be more complete in the 60s and 70s, as falafel was gradually moved out of separate "Oriental dishes" categories and into the main sections of Israeli cookbooks. A widespread return to כַּשְׁרוּת‎ (kashrut; dietary laws) meant that falafel, a פַּרְוֶה (parve) dish—one that contained no meat or dairy—was a convenient addition on occasions when food intersected with nationalist institutions, such as at state dinners and in the mess halls of Israeli military forces.

This, however, still did not prohibit Israelis from displaying ambivalence towards the food. Falafel was more likely to be glorified as a symbol of Jewish Israel in foreign magazines and tourist guides, including in the U.S.A. and Italy, than it was to be praised in Israeli Zionist publications.

Where falafel did maintain an association with Palestinians, it was to assert that their versions of it had been inferior. In 1969, Israeli writer Ruth Bondy opines:

Experience says that if we are to form an affection for a people we should find something admirable about its customs and folklore, its food or girls, its poetry and music. True, we have taken the first steps in this direction [with Palestinians]: we like kebab, hummous, tehina and falafel. The trouble is that these have already become Jewish dishes and are prepared more tastily by every Rumanian restaurateur than by the natives of Nablus.

Opinions about falafel in this case seem to serve as a mirror for political opinions about Palestinians: the same writer had asserted, on the previous page, that the "ideal situation, of course, would be to keep all the territories we are holding today—but without so many Arabs. A few Arabs would even be desirable, for reasons of local color, raising pigs for non-Moslems and serving bread on the Passover, but not in their masses" (trans. Israel L. Taslitt).

Later narratives tended to retrench the Israelization of falafel, often acknowledging that falafel had existed in Palestine prior to Zionist incursion, but holding that Jewish settlers had made significant changes to its preparation that were ultimately responsible for making it into a worldwide favorite. Joan Nathan's 2001 Foods of Israel Today, for example, claimed that, while fava and chickpea falafel had both preëxisted the British Mandate period, Mizrahi settlers caused chickpeas to be the only pulse used in falafel.

Gil Marks, who had echoed this narrative in his 2010 Encyclopedia of Jewish Food, later attributed the success of Palestinian foods to settlers' inventiveness: "Jews didn’t invent falafel. They didn’t invent hummus. They didn’t invent pita. But what they did invent was the sandwich. Putting it all together. And somehow that took off and now I have three hummus restaurants near my house on the Upper West Side.”

Israel and elsewhere, 2000s – 2020s: Re-Arabization; or, "Local color"

Ronald Ranta has identified a trend of "re-Arabizing" Palestinian food in Israeli discourse of the late 2000s and later: cooks, authors, and brands acknowledge a food's origin or identity as "Arab," or occasionally even "Palestinian," and consumers assert that Palestinian and Israeli-Palestinian (i.e., Israeli citizens of Palestinian ancestry) preparations of foods are superior to, or more "authentic" than, Jewish-Israeli ones. Israeli and Israeli-Palestinian brands and restaurants market various foods, including falafel, as "אסלי" ("asli"), from the Arabic "أَصْلِيّ" ("ʔaṣliyy"; "original"), or "בלדי" ("baladi"), from the Arabic "بَلَدِيّ" ("baladiyy"; "native" or "my land").

This dedication to multiculturalism may seem like progress, but Ranta cautions that it can also be analyzed as a new strategy in a consistent pattern of marginalization of the indigenous population: "the Arab-Palestinian other is r­e-colonized and re-imagined only as a resource for tasty food [...] which has been de-politicized[;] whatever is useful and tasty is consumed, adapted and appropriated, while the rest of its culture is marginalized and discarded." This is the "serving bread" and "local color" described by Bondy: "Arabs" are thought of in terms of their usefulness to settlers, and not as equal political participants in the nation. For Ranta, the "re-Arabizing" of Palestinian food thus marks a new era in Israel's "confiden[ce]" in its dominance over the indigenous population.

So this repatriation of Palestinian food is limited insofar as it does not extend to an acknowledgement of Palestinians' political aspirations, or a rejection of the Zionist state. Food, like other indicators and aspects of culture, is a "safe" avenue for engagement with colonized populations even when politics is not.

The acknowledgement of Palestinian identity as an attempt to neutralize political dissent, or perhaps to resolve the contradictions inherent in liberal Zionist identity, can also be seen in scholarship about Israeli food culture. This scholarship tends to focus on narratives about food in the cultural domain, ignoring the material impacts of the settler-colonialist state's control over the production and distribution of food (something that Ranta does as well). Food is said to "cross[] borders" and "transcend[] cultural barriers" without examination of who put the borders there (or where, or why, or how, or when). Disinterest in material realities is cultivated so that anodyne narratives about food as “a bridge” between divides can be pursued.

Raviv, for example, acknowledges that falafel's de-Palestinianization was inspired by anti-Arab sentiment, and that claiming falafel in support of "Jewish nationalism" was a result of "a connection between the people and a common land and history [needing] to be created artificially"; however, after referring euphemistically to the "accelerated" circumstances of Israel's creation, she supports a shared identity for falafel in which it can also be recognized as "Israeli." She concludes that this should not pose a problem for Palestinians, since "falafel was never produced through the labor of a colonized population, nor was Palestinian land appropriated for the purpose of growing chickpeas for its preparation. Thus, falafel is not a tool of oppression."

Palestine and Israel, 1960s – 2020s: Material realities

Yet chickpeas have been grown in Israel for decades, all of them necessarily on appropriated Palestinian land. Experimentation with planting in the arid conditions of the south continues, with the result that today, chickpea is the major pulse crop in the country. An estimated 17,670,000 kilograms of chickpeas were produced in Israel in 2021; at that time, this figure had increased by an average of 3.5% each year since 1966. 73,110 kilograms of that 2021 crop was exported (this even after several years of consecutive decline in chickpea exports following a peak in 2018), representing $945,000 in exports of dried chickpeas alone.

The majority of these chickpeas ($872,000) were exported to the West Bank and Gaza; Palestinians' inability to control their own imports (all of which must pass through Israeli customs, and which are heavily taxed or else completely denied entry), and Israeli settler violence and government expropriation of land, water, and electricity resources (which make agriculture difficult), mean that Palestine functions as a captive market for Israeli exports. Israeli goods are the only ones that enter Palestinian markets freely.

By contrast, Palestinian exports, as well as imports, are subject to taxation by Israel, and only a small minority of imports to Israel come from Palestine ($1.13 million out of $22.4 million of dried chickpeas in 2021).

The 1967 occupation of the West Bank has besides had a demonstrable impact on Palestinians' ability to grow chickpeas for domestic consumption or export in the first place, as data on the changing uses of agricultural land in the area from 1966–2001 allow us to see. Chickpeas, along with wheat, barley, fenugreek, and dura, made up a major part of farmers' crops from 1840 to 1914; but by 2001, the combined area devoted to these field crops was only a third of its 1966 value. The total area given over to chickpeas, lentils and vetch, in particular, shrank from 14,380 hectares in 1966 to 3,950 hectares in 1983.

Part of this decrease in production was due to a shortage of agricultural labor, as Palestinians, newly deprived of land or of the necessary water, capital, and resources to work it—and in defiance of Raviv's assertion that "falafel was never produced through the labor of a colonized population"—sought jobs as day laborers on Israeli fields.

The dearth of water was perhaps especially limiting. Palestinians may not build anything without a permit, which the Israeli military may deny for any, or for no, reason: no Palestinian's request for a permit to dig a well has been approved in the West Bank since 1967. Israel drains aquifiers for its own use and forbids Palestinians to gather rainwater, which the Israeli military claims to own. This lack of water led to land which had previously been used to grow other crops being transitioned into olive tree fields, which do not require as much water or labor to tend.

In Gaza as well, occupation systematically denies Palestinians of food itself, not just narratives about food. The majority of the population in Gaza is food-insecure, as Israel allows only precisely determined (and scant) amounts of food to cross its borders. Gazans rely largely on canned goods, such as chickpeas (often purchased at subsidized rates through food aid programs run by international NGOs), because they do not require scarce water or fuel to prepare—but canned chickpeas cannot be used to prepare a typical deep-fried falafel recipe (the discs would fall apart while frying). There is, besides, a continual shortage of oil (of which only a pre-determined amount of calories are allowed to enter the Strip). Any narrative about Israeli food culture that does not take these and other realities of settler-colonialism into account is less than half complete.

Of course, falafel is far from the only food impacted by this long campaign of starvation, and the strategy is only intensifying: as of December 2023, children are reported to have died by starvation in the besieged Gaza Strip.

Support Palestinian resistance by calling Elbit System’s (Israel’s primary weapons manufacturer) landlord; donating to Palestine Action’s bail fund; buying an e-sim for distribution in Gaza; or donating to help a family leave Gaza.

Equipment:

A meat grinder, or a food processor, or a high-speed or immersion blender, or a mortar and pestle and an enormous store of patience

A pot, for frying

A kitchen thermometer (optional)

Ingredients:

Makes 12 large falafel balls; serves 4 (if eaten on their own).

For the فلافل (falafel):

500g dried chickpeas (1010g once soaked)

1 large onion

4 cloves garlic

1 Tbsp cumin seeds

1 Tbsp coriander seeds

2 tsp dill seeds (عين جرادة; optional)

1 medium green chili pepper (such as a jalapeño), or 1/2 large one (such as a ram's horn / فلفل قرن الغزال)

2 stalks green onion (3 if the stalks are thin) (optional)

Large bunch (50g) parsley, stems on; or half parsley and half cilantro

2 Tbsp sea salt

2 tsp baking soda (optional)

For the حَشوة (filling):

2 large yellow onions, diced

1/4 cup coarsely ground sumac

4 tsp shatta (شطة: red chili paste), optional

Salt, to taste

3 Tbsp olive oil

For the طراطور (tarator):

3 cloves garlic

1/2 tsp table salt

1/4 cup white tahina

Juice of half a lemon (2 Tbsp)

2 Tbsp vegan yoghurt (لبن رائب; optional)

About 1/4 cup water

To make cultured vegan yoghurt, follow my labna recipe with 1 cup, instead of 3/4 cup, of water; skip the straining step.

To fry:

Several cups neutral oil

Untoasted hulled sesame seeds (optional)

Instructions:

1. If using whole spices, lightly toast in a dry skillet over medium heat, then grind with a mortar and pestle or spice mill.

2. Grind chickpeas, onion, garlic, chili, and herbs. Modern Palestinian recipes tend to use powered meat grinders; you could also use a food processor, speed blender, or immersion blender. Some recipes set aside some of the chickpeas, aromatics, and herbs and mince them finely, passing the knife over them several times, then mixing them in with the ground mixture to give the final product some texture. Consult your own preferences.

To mimic the stone-ground texture of traditional falafel, I used a mortar and pestle. I found this to produce a tender, creamy, moist texture on the inside, with the expected crunchy exterior. It took me about two hours to grind a half-batch of this recipe this way, so I don't per se recommend it, but know that it is possible if you don't have any powered tools.

3. Mix in salt, spices, and baking soda and stir thoroughly to combine. Allow to chill in the fridge while you prepare the filling and sauce.

If you do not plan to fry all of the batter right away, only add baking soda to the portion that you will fry immediately. Refrigerate the rest of the batter for up to 2 days, or freeze it for up to 2 months. Add and incorporate baking soda immediately before frying. Frozen batter will need to be thawed before shaping and frying.

For the filling:

1. Heat olive oil in a skillet over medium heat. Fry onion and a pinch of salt for several minutes, until translucent. Remove from heat.

2. Add sumac and stir to combine. Add shatta, if desired, and stir.

For the tarator:

1. Grind garlic and salt in a mortar and pestle (if you don't have one, finely mince and then crush the garlic with the flat of your knife).

2. Add garlic to a bowl along with tahina and whisk. You will notice the mixture growing smoother and thicker as the garlic works as an emulsifier.

3. Gradually add lemon juice and continue whisking until smooth. Add yoghurt, if desired, and whisk again.

4. Add water slowly while whisking until desired consistency is achieved. Taste and adjust salt.

To fry:

1. Heat several inches of oil in a small or medium pot to about 350 °F (175 °C). A piece of batter dropped in the oil should float and immediately form bubbles, but should not sizzle violently. (With a small pot on my gas stove, my heat was at medium-low).

2. Use your hands or a large falafel mold to shape the falafel.

To use a falafel mold: Dip your mold into water. If you choose to cover both sides of the falafel with sesame seeds, first sprinkle sesame seeds into the mold; then apply a flat layer of batter. Add a spoonful of filling into the center, and then cover it with a heaping mound of batter. Using a spoon, scrape from the center to the edge of the mold repeatedly, while rotating the mold, to shape the falafel into a disc with a slightly rounded top. Sprinkle the top with sesame seeds.

To use your hands: wet your hands slightly and take up a small handful of batter. Shape it into a slightly flattened sphere in your palm and form an indentation in the center; fill the indentation with filling. Cover it with more batter, then gently squeeze between both hands to shape. Sprinkle with sesame seeds as desired.

3. Use a slotted spoon or kitchen spider to lower falafel balls into the oil as they are formed. Fry, flipping as necessary, until discs are a uniform brown (keep in mind that they will darken another shade once removed from the oil). Remove onto a wire rack or paper towel.

If the pot you are using is inclined to stick, be sure to scrape the bottom and agitate each falafel disc a couple seconds after dropping it in.

4. Repeat until you run out of batter. Occasionally use a slotted spoon or small sieve to remove any excess sesame seeds from the oil so they do not burn and become acrid.

Serve immediately with sauce, sliced vegetables, and pickles, as desired.

[historicity-was-already-taken]

I am posting and responding to this ask anonymously as I don't want anyone harassing its sender. This has already been communicated with the person who sent the ask.

I just want to thank you for being a light in the darkness of anti-semitism, especially on this website. I have found I am on this site a lot less ever since it was made clear that other leftists here are more anti-semitic than we ever knew possible, using very specific wording of our own trauma against us (i.e. saying stuff like "colonialism", "genocide/ethnic cleansing", and calling JEWISH PEOPLE Nazis). It feels like, at best, they know Hamas ≠ All or even most Palestinians, but think that they think all JEWS = Bibi; and at worst, agree with Hamas and think of him as some sort of "freedom fighter". So, thank you from one leftist Jew to another, just trying to keep afloat here. ❤️

You are very welcome; it's certainly been overwhelming, and I'm glad this can be a safe space for you.

I do want to push back on some of this ask, though. Specifically in regard to terms such as "colonialism," "apartheid," "genocide," and "ethnic cleansing."

The use of these terms is not inherently anti-Semitic. For a lot of people, these terms are the best ones they have access to describe what they are seeing. I do think such terms as “colonialism” and “apartheid” are overly simple in regard to the last ~3000 years of Jewish history, and that they cast the situation into an alien historical context which dilutes and uncomplicates the all the historical realities at stake, but I truly do not think that all who use these terms do so to cause Jewish people pain.

Further complicating the picture is that terms like "colonialism" aren’t completely wrong. Modern Zionism arose in the context of mid-nineteenth century European large-scale movements towards nationalism (ie, the creation of nation-states) and away from the multi-national empire. Jews—a subject of anti-Semitism and fifth columnist suspicions within those emergent European nations—reacted to all this by joining the nationalism game.

What’s ironic, is that those European Jews who founded contemporary Zionism were reacting to the exclusion and racial hatred with which Gentile Europeans treated them, and then once they had some settlements in Palestine, they deployed similar variants of racial hatred at both the Palestinian Arab population, and Middle Eastern Jewry.

The existence of a distinct people and ethnic group in Palestine before the aliyot were not something the first generation of Zionists were concerned with. Because they were part of the same shitty, white supremacist, pro-imperialistic intellectual European tradition to which they were responding as victimized parties. As time went on and Zionist thought spread across Ashkenazic communities, we can see some variants. Some forms of far-left Zionism in twentieth century Poland, for example, actively built the presence and rights of Palestinian Arabs into their ideology, some of them actively stating that Zionism could not be a success if it necessitated transforming Palestinian Arabs into a group of secondhand citizens and a cheap source of labor in their own home.

Those leftist strands of Zionism tended to be Socialist/Communist in nature, and centered around the idea of life in Eretz Yisrael as one of a series of self-sufficient communes. Thus when the 1930s hit and things start to go bad, the Zionists we see fleeing to Palestine tended to be of the more centrist and far right variants. The left wing, socialist movements, already operating as a collective, had a membership uncomfortable with fleeing to safety while the rest remained behind.

And that same socialist/communal attitude, is why those variants of Zionist thought never made it into the Israeli political mainstream; most of their members and proponents were murdered in the Holocaust in part because they refused to leave their comrades behind. The General Zionists and Zionist Revisionists who rode out the years of the Holocaust in Palestine therefore already had access to the avenues of power which would become important in 1948, when the British Empire shrugged off its responsibilities towards the regions it colonized and destabilized.

Now, as for ethnic cleansing. I can’t sugar-coat this: that’s what the Naqba was. It was ethnic cleansing of Palestinian Arabs from their homes to make way for the Jewish State. The manipulative shit (but still somehow extremely prestigious) youth group I was in taught us that Arabs call it Naqba because they hate Jews and therefore existence of Jews in the Southern Levant was a tragedy, as was the fact that Hitler didn't finish the job.

That’s garbage: it’s called the Naqba because it was ethnic cleansing. And that's not the fault of the Holocaust survivors who made their way to Mandatory Palestine/Israel in the late 1940s--they lacked political power, and were often looked down upon by those who did; the Holocaust as part of Israeli National Mythology wasn't an immediate Thing.

If you spent your formative years around older Jewish folks of A Certain Generation, whose trauma has pretty much placed a permanent block on their ability to see some of what went down in 1948 for what it was, I can’t blame you for having that gut/cognitive dissonance reaction to the use of “ethnic cleansing” in the context of Israel and Palestine. I know those older folks. I loved them. They’re mostly gone now, and I miss them terribly. But their trauma-induced view of everything lives on in the ability of some younger Jews to properly name and understand what it is that happened in 1948.

It was ethnic cleansing.

Further, not only were Palestinian Arabs ethnically cleansed, but the Middle Eastern and North African (MENA) Jews who were forced by their governments to flee their homes of thousands of years and seek refuge in Israel throughout the second half of the twentieth century…the Western and Central European Jews in control of Israel and its institutions treated them like shit too. Hadassah actively stole the babies of Yemeni Jews, told the parents that their children were dead, and rehomed them to Ashkenazic couples. There were death certificates. Members of the Ethiopian Jewish community were forcibly sterilized, and their ongoing treatment by the State is racist and generally atrocious. And this analysis of the relationship between the Israel State, MENA Jewish populations, and different Ashkenazic groups in Israel is horribly short and overly simple.

As for genocide. I honestly don’t know. I do know many people, who are very much not Anti-Semites, who are calling what’s happening in Gaza right now genocide; many of these people are also Jewish. I know many others who refer to the experiences of Palestinians between 1948 and now as a slow genocide. Many of these people are also actively not anti-Semites, and many of them are Jewish.

So these terms, as uncomfortable as they may feel for people within the very specific Jewish generational background I believe we share, are not deployed as anti-Semitic weapons. Nazi comparisons? Yes. Swastikas superimposed over the Star of David? Yes. Very specific hook-nosed Jewish caricatures in relation to Israelis? Yes. Blood libel shit? Yes. These are all anti-Semitic, and are deployed to hurt and retraumatize Jewish people. But the rest are not nearly that simple.

And I didn’t learn this from like, Bad Evil Post-Modern Academics at Columbia University Who Hate Jews; I learned this from doing graduate-level work in the field of Modern Jewish History, and working in Jewish archives; this did not come from outside the building.

Now, as for Hamas as freedom fighters…that’s ignorant at best. Hamas’ charter clearly calls for the global destruction of the Jewish people [ETA: they edited this part out in 2017 for PR purposes], and their actions as rulers are horrifically, violently, homophobic, and seem to be more abut provoking Israel than they are about governing and protecting their people. But as you said, Hamas isn’t all Palestinians, and it’s also not all Palestinians who consider themselves freedom fighters. (A second reader of mine had the following commentary on this paragraph: "Might need a bit more complication around Hamas? I know that's not your area of expertise but it's worth mentioning that they were basically set up to undermine the PLO and what would become the Palestinian Authority in the West Bank. You're right that they aren't representative of all Palestinian thought and resistance, and that they are on some fuck shit.")

So while I’m so glad that blog is a comfort to you, I encourage you to also take a step into some of your discomfort, and ask yourself where it comes from.

No one reading this post has my consent to use it to silence other Jewish people who are in different stages of their journey towards understanding how generational trauma has impacted their ability to grasp all of this. Further, if you choose to attack me for gently calling my people in, you're a piece of shit and I will be mean to you.

[hussyknee]

Spending my entire childhood and adolescence in the knowledge that we could be blown up at any time after leaving the the house and then realizing that was still ten times better than what we put the North and East through radicalised me all the way to anarchism. Every death since 1956 rests squarely on the heads of the Sri Lankan governments, both communist and neoliberal.

It's amazing how the word "nuance" has been turned into a cheap coin for colonialism.

Nuance: "It makes me uncomfortable to take a moral stand against oppression and colonization so I'm going to pretend it's too fucking complicated to listen to the people who have been systemically expelled, displaced and ethnically cleansed for the last seventy years."

Someone said in a tag that "white ignorance is called objectivity and white knowledge expertise" and that is exactly what's going on here.

[girlactionfigure]

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rawanosman2024

Would our world really be better without the Jews? Throughout history, the Jews have significantly contributed to human civilization. They continue to do so despite being the most targeted and prosecuted minority for millennia.  The N@zis tried wiping out European Jewry, by which they liquidated a tremendous potential for Europe and the world. And the Jews survived despite losing 6 million souls. They emerged from one of the most fatal blows and went on to build a Jewish state.  Imagine the Jewish contribution to our civilization had the Holocaust not happen, or if Israel wasn’t constantly preoccupied with wars or the dawning shadow of war.  By targeting the Jews, humanity is sabotaging its advancement and development.

[dragoneyes618]

The expression "like lambs to the slaughter" is taken from a verse in Psalms (44:23; see also Isaiah 53:7) in which the psalmist describes Jews dying for God's sake, and beseeches God not to hide His face from the Jews' affliction. These very words had been cited years earlier, when poet Abba Kovner called on his fellow Vilna Jews to revolt: "We will not be led like sheep to the slaughter....Brothers! It is better to die fighting like free men than to live at the mercy of the murderers. Arise! Arise [and fight] with your last breath!" (January 1, 1942).

While a significant number of Jews did rebel, there are several reasons why the overwhelming majority did not. The most important reason is that almost no Jews had weapons, and arms and legs are of little utility against machine guns and an organized army. (Indeed, while most American Jews support gun-control laws, the few Jews I know who oppose them invariably argue that had European Jewry been armed, many more Jews might have survived.) Few people realize that because of their lack of arms, almost none of the several million prisoners taken by the Germans fought back, including several million Russian soldiers, a large percentage of whom died in Nazi camps.

There was also a moral reason for the relatively low number of revolts: The Jews knew that other Jews would be the ultimate victims of any act of rebellion, even a successful one: The Germans would murder them in retaliation. A prominent Jewish philosopher has articulated the moral dilemma that would-be resisters confronted:

"Was it morally right to kill an SS officer if, as a consequence, hundreds and even thousands of men, women, and children would perish immediately?" - Eliezer Berkovitz (1910-1993), Faith After the Holocaust, page 30

In one notable case, Jewish fighters attacked a German police detachment in the old Jewish quarter of Amsterdam; the German response was terrible:

"Four hundred and thirty Jews were arrested in reprisal and they were literally tortured to death, first in Buchenwald and then in the Austrian camp of Mauthausen. For months on end they died a thousand deaths, and every single one of them would have envied his brethren in Auschwitz, and even in Riga and Minsk. There exist many things considerably worse than death, and the SS saw to it that none of them was ever very far from their victims' minds and imagination."

- K Shabbetai,��As Sheep to the Slaughter? The Myth of Cowardice. The survivors' sensitivity to charges of cowardice is underscored by the fact that Shabbetai's book was published by the World Federation of Bergen-Belsen Survivors' Association.

Yet many instances of Jewish resistance did still occur, the most famous in the Warsaw Ghetto:

"The dream of my life has become true. Jewish self-defense in the Warsaw Ghetto has become a fact. Jewish armed resistance and retaliation have become a reality. I have been witness to the magnificent heroic struggle of the Jewish fighters."

- Mordechai Anielewicz, April 23, 1943, four days after the outbreak of the Warsaw Ghetto revolt, in a note to Yitzchak Zuckerman, a unit commander in the revolt

Only twenty-four years old when he helped organize the Warsaw Ghetto revolt, Anielewicz realized that the Germans intended to deport and murder every remaining Jew in Warsaw. The revilt was triggered by word that yet another Nazi deportation was imminent.

The Warsaw Ghetto fighters held out for about a month, longer than the Polish army withstood the 1939 Nazi invasion.

Yitzchak Zuckerman, the heroic unit commander to whom Anielewicz addressed the above note, was among the few Warsaw Ghetto fighters who survived the war. Some forty years later, he was interviewed by Claude Lanzmann for the movie Shoah:

"I began drinking after the war. It was very difficult....You asked my impression. If you could lick my heart, it would poison you."

Despite the Warsaw Ghetto revolt and other acts of resistance, during the 1961 Eichmann trial it became fashionable among some Jews and non-Jews alike to express shock and a certain contempt for those Jews who "failed to resist." Elie Wiesel responded:

"The Talmud teaches man never to judge his friend until he has been in his place. But, for the world, the Jews are not friends. They have never been. Because they had no friends they are dead. So learn to be silent."

- Elie Wiesel, "A Plea for the Dead"

- Jewish Wisdom, Rabbi Joseph Telushkin, pages 532-535

[secular-jew]

The Great Synagogue of Constanța Romania - a former Ashkenazi synagogue ”for the Jews called Polish" located at 2 C. A. Rosetti St, corner with Petru Rareş St.

The synagogue was built between 1910 and 1914 in a Moorish Revival architectural style on the site of an earlier synagogue, erected in 1867/1872, in the place of an older synagogue, built after a firman of Sultan Abdul Azis.

Used up until 1996, it was sadly abandoned (how could this happen??), is overrun with large ferns, and falling into disrepair. Only 3 of the 4 walls remain standing, the roof is gone, the windows have been mostly smashed, and it is now in danger of collapsing.

[all-your-favs-are-jews]

I’m taking a Holocaust and Modern Genocides class and before we get into the the actual genocide my professor has been going into the history of Pre-Holocaust European antisemitism and Jewish life. This is because she said that she wants us to A)Understand the attitudes that built it up and B) So that the class would understand the casualties as real lives lost and not just numbers in a book.

It’s so strange hearing my goyishe classmates like actually audibly have break throughs about the diversity and actual life that existed within the European Jewry. Like it is so clear that none of them have ever thought of us AS anything more than numbers and sad faces to exist in movies. Like some people were legitimately shocked to find out that there are different branches of Judaism or that Ashkenazim and Sephardim have different cultures and traditions.

To make a long story short the guy who sits close me in that class said he didn’t know Jewish people had different political opinions or what Yiddish was but that’s a different story and I feel entitled to compensation because of it

[mariacallous]

Lithuania’s Jews and Yiddishists around the world are mourning the passing of Fania Brantsovsky, the last surviving member of the Jewish underground in the Vilna ghetto and a keeper of the flame of the city’s once glorious Yiddish past, who died at the age of 102 on Sunday in Vilnius.

Brantsovsky escaped the ghetto in 1942 and fought against the Nazis and their local collaborators in the Rudninkai forest with a group of Jewish partisans under the command of Abba Kovner. 

In the years after the war, she became a lifelong advocate for the memory of Lithuanian Jewry and their Yiddish language, serving as the librarian and beloved teacher at the Vilnius Yiddish Institute and an ambassador to visitors she brought to view the landmarks, many vanished, of a city that had once been known as the “Jerusalem of Europe” for its rich Jewish culture. 

It was a role that brought her world-wide acclaim and eventually local hostility, when Lithuanian nationalists began to equate her Soviet liberators with the Nazis, and tried to discredit partisans like her who had once considered the Russians their allies.

For all these roles, Brantsovsky was hailed by Yiddishists around the world who consider her death the end of an era.

“She lived so long that she came from a completely different universe than ours, like out of a history book,” Alec “Leyzer” Burko, a Warsaw-based Yiddish teacher, told the Jewish Telegraphic Agency.

“We’ve lost the last exemplar of interwar Yiddish Vilna, someone who could impart the spirit of the Yiddishist movement of interwar Vilna and its secular circles. We lost our last active veteran of the Vilna ghetto and the Jewish partisans,” said Dovid Katz, an American-born Yiddishist and co-founder of the Vilnius Yiddish Institute.

“And on a personal level,” he added, “we’ve lost a dear friend whose warmth, enthusiasm, encouragement, and desire to help, show and teach was a huge inspiration.”

Brantsovsky was born Feige Jocheles in 1922, in the then-Lithuanian capital of Kaunas but her family moved to Vilnius, then a part of Poland, when she was just five years old. 

As a young girl, she was active in the rich Jewish life of Vilnius. At the time, Vilnius was home to more than 60,000 Jews and boasted over 100 synagogues, the largest of which had seating for more than 2,000. With a Jewish community that had been flourishing when Napoleon passed through the city in the 18th century, Vilnius was more than just a religious center. It was home to a rich cultural and political scene, all in the Yiddish language. 

While she hailed from a secular family, which Brantsovsky noted kept neither kosher nor Shabbat, she completed her entire traditional education in Yiddish-speaking schools, and as a teenager was active in Jewish political youth movements

That world was shattered in 1941, when Vilnius fell under the control of the Germans and Brantsovsky, along with Vilnius’s tens of thousands of other Jews, were herded into the cramped conditions of the Vilna ghetto. 

From the first days of the Nazi occupation of Lithuania, they began taking Jews from Vilnius to be killed in the nearby Ponar forest. Over 100,000 people would be killed there, including 70,000 Lithuanian Jews and 8,000 Roma, making it the second-largest mass grave in Europe after Babyn Yar in Ukraine.  

“Our life was more of existence, really,” Brantsovsky once described the ghetto in an interview with Centropa, a European Holocaust memorial organization. Every day was a struggle for survival, and one slip-up or turn of fate could mean starvation, or deportation to Ponar.

Brantsovsky recalled hearing of a resistance movement forming in the ghetto and quickly requested to join. 

“The underground organization of the ghetto united all parties and trends such as communists, revisionists, Bund etc. Their common goal was to fight against fascists,” she told Centropa. 

That group would be remembered as the United Partizan Organization, or by its Yiddish initials, FPO. 

The FPO had considered instigating an uprising in the ghetto, as would later take place in Warsaw. After the capture and execution of it’s leader Yitzhak Wittenberg by the Gestapo, the movement’s leadership decided instead to take its fighters out of the ghetto and into the nearby forests where Soviet-backed partisans were harrying the rear and supply lines of the German army. 

Brantsovsky bid farewell to her family and was smuggled out of the ghetto on Sept. 23, 1943. She would later learn that on the same night, the Germans began their final liquidation of the ghetto, killing most of its inhabitants. None of her family would survive the Holocaust.

In the Rudninkai forest, which has been immortalized in partisan literature under its Yiddish name, Der Rudnitzker Vald, she joined up with a partisan unit composed of Jews under the command of Abba Kovner, known as the Nokmim or Avengers.  

In the forest she trained with weapons and explosives and took part in military operations against the Nazi occupation. 

“We blasted trains and placed explosives in the enemy’s equipment. We shot and killed them,” she told Centropa. “Yes, I did, I killed them and did so with ease. I knew that my dear ones were dead and I took my revenge for them and thousands of others with each and every shot.”

In the forest, she also met her future husband Mikhail Brantsovsky. Nearly a year after fleeing the ghetto, Fania returned, rifle in hand, as the Soviet Red Army captured the city. 

Less than a month after returning she and Mikhail married. 

“We were intoxicated by the victory, our youth and love,” she recalled. 

After the war, her commander Abba Kovner would gain fame as one of Israel’s poet laureates, and infamy for an aborted plot to kill 6 million Germans in vengeance for the Holocaust. 

Brantsovsky took part in none of that: She stayed in Vilnius where she and Mikhail built a life together and had two children. 

In the years after the war, it quickly became clear to Brantsovsky that the world of her youth had been lost. 

“There were hardly any Jews left in Vilnius. When I saw older Jews, or they looked old to me considering how young I was, I felt like kneeling before them to kiss their hands.” she once recalled. 

Fania quickly went to work, helping to document what had been lost, and assisted Soviet Jewish writers Ilya Ehrenburg and Vasily Grossman in the “Black Book of Soviet Jewry,” a 500-page document that recorded the Nazis’ crimes in the occupied regions of the Soviet Union. 

While it was first published in the USSR by Der Emes, the Yiddish-language arm of Pravda, the book would later be suppressed as the Soviet policy towards the Holocaust shifted to present the genocide as solely an atrocity against Soviet citizens, not one that specifically targeted Jews.  

Though Mikhail and Fania had been present and honored in Moscow’s Red Square during the victory parades of 1945, their enthusiasm towards the Soviet regime dulled after experiencing the antisemitism of Stalin’s later years. 

Mikhail passed away in 1985, and Fania retired from her job as a teacher in 1990 just before Lithuania gained its independence. 

In retirement, Fania found a new purpose: In an independent Lithuania, there was renewed interest in recording Vilnius’s Jewish past and studying the Yiddish language of its Jews. 

In the early 1990s, Fania and a group of other survivors, including another former partisan, Rachel Margolis, worked to establish a Holocaust museum in Vilnius known as the Green House. 

In 2001, Katz, a professor of Yiddish who had previously worked at Oxford, relocated to Vilnius and established a Yiddish institute at Vilnius University. 

“When I founded the Vilnius Yiddish Institute in 2001 my first executive act was to hire Fania as librarian and that choice was a success from day one,” Katz told JTA.

Fania, who worked as a teacher much of her adult life, originally trained to do so in Yiddish for students in the city’s Jewish school system. The Nazis shattered that future, but decades later, the Vilnius Yiddish Institute represented a return to her roots. 

“She understood that she was the carrier of so much of the living Yiddish culture of the interwar period, especially its secular Yiddishist incarnation,” Katz explained.  

The Institute lasted for 17 years, until it ultimately closed down in 2018. Every year it ran a summer program attended by students from around the world, and Fania became a fixture of the experience, telling students about the city of her youth, the experience of the ghetto and bringing them out to the remains of her partisan camp in the Rudninkai forest well into her nineties. 

She is remembered fondly by nearly everyone who passed through.

“I feel really blessed to have had an opportunity to work with her,” Indre Joffyte, who helped run the program, told JTA. “Fania’s energy, determination and passion in everything she did was an inspiration to everyone around her. I will always remember her caring nature, our girly conversations, her preparedness to help, and her inner youth despite her age and tragic life experiences.”

In independent Lithuania, Fania became a prominent figure in its Jewish community as well as in diplomatic circles, guiding visiting leaders on tours of the former ghetto and Ponar where so many of her relatives were killed.

But the increased attention also invited trouble. 

In the years since the fall of the Soviet Union, a nationalist narrative arose in the Baltic states that equated the actions of the Soviets with the Nazis.  

Known as the “double genocide” theory, it has been largely rejected by Jewish and western Holocaust institutions, but has become the standard presented in Lithuania and the other Baltic states. 

It resulted in a smear campaign directed against Brantsovsky and other surviving Jewish partisans, such as Margolis and Yitzhak Arad who was the director of Yad Vashem from 1972 to 1993. 

For fighting in units allied with the Soviets, they were accused of being war criminals on the same level as Lithuanians who collaborated with the Nazis. 

“I agree completely with all the anti-Communist pronouncements. What I disagree with is, of course, the equalization of the people who committed the genocide at Auschwitz and the people who liberated Auschwitz. They’re simply not the same.” said Katz.  “As much as one should hate the Stalinist Soviet Union between 1941 and 1945, we were in the American-Anglo-Soviet alliance, and the Soviet Union was the only force fighting Hitler in Eastern Europe. So of course, Fania’s partisan union was aligned with the Soviet partisans in the forest who were fighting.”

For Brantsovsky, the issue came to head in 2008, when Lithuania’s chief prosecutor publicly demanded that she be questioned over her alleged connections to a massacre of Lithuanian civilians during the war. 

Katz believes that the demand was in retaliation for increased pressure from the Simon Wiesenthal Center and other Jewish institutions for Lithuania to investigate its own wartime collaborators.

The charges were dropped that same year, but the incident had a notable effect on Brantsovsky, resulting in her receding somewhat from public life in Lithuania. 

She didn’t stop teaching Yiddish, however, and was active in working with students and guiding tours until her 99th year, when she had a fall on the eve of the COVID-19 pandemic. 

With her passing, another thread connecting Eastern Europe’s Jewish past and rich Yiddish culture has been severed. 

“She was one of the last witnesses of prewar Jewish life in Vilna, a proud graduate of its Yiddish school system where everything from chemistry to Latin and Shakespeare was studied in the Jewish community’s native language,” Jordan Kutzik, a former deputy Yiddish editor at The Forward, said in a memorial post on Facebook.

“After nearly her entire family and cultural milieu were murdered and then her native language suppressed for 50 years, she wasn’t wasting any time in helping to document her city’s history and encouraging others to explore it.”

[eretzyisrael]

The 4 Torah arks pictured below are displayed in the Yad Vashem Synagogue. They were preserved and stored by the Jewish communities in Romania since the Holocaust, and later brought to Yad Vashem where they underwent an intensive conservation process including reassembly and extensive restoration work.

The Yad Vashem Synagogue serves as a memorial to the destroyed places of worship of European Jewry. It is a testimonial to the indestructible faith, the rich spiritual world of European Jewry, and the extraordinary will of the Jewish people to survive, to remember, and to rebuild.

Tonight we celebrate the festival of Simchat Torah, which marks the completion and beginning anew of the annual cycle of reading from the Torah (Bible) in Jewish communities around the world.

Yad Vashem: World Holocaust Center, Jerusalem 

[woman-respecter]

hi, i'm the soviet jewry anon

there's so much to kvetch about, i dont know where to begin

i was gonna traumadump but im gonna rant about jewish history instead

well ever since i noticed activism becoming an internet trend i knew we were doomed cuz a part of soviet antisemitism is an intellectualisation of jew hatred (that's why stalin would publicly condemn antisemitism and then be antisemitic in a manner he could treat as just "anti nationalism not antisemitism"). first of all jewishness/antisemitism is already so complex which means it's really easy for people (jews and non-jews) to misunderstand it and harm us. so when i saw people quickly latching on to binaries such as the oppressed/oppressor and good/bad and removing all nuance, i knew things were gonna go downhill. yes all forms of hatred are very complex but in my opinion even the most basic forms of antisemitism like "jews control the world!" aren't properly grasped by gentiles which strengthens antisemitism since they're so ignorant about us lol. this is particularly dangerous because most people have never met a jew or know much about us and we are only like .2% of the world. what's worse is that they view us through a culturally christian lens as well instead of seeing us for who we really are.

the phrase antisemitism makes you stupid is too real. it feels like a stupidity epidemic has really made itself clear with the rise of antisemitism which opens the door to other hatreds too.

back to soviet antisemitism, i cant really discuss it properly because yk tumblr antisemites are everywhere and i dont want you to get harassed by them but here's some things i wanna bring attention to

taken from this incredible book "The Jews of Eastern Europe, 1772-1881" by Israel Bartal, "The imperial project to enlighten and reeducate the Jews in the spirit of the autocratic Russian state was to be implemented through the establishment of a system of Jewish schools, with instruction in Russian. The actions of the authorities in the days of the affair of ‘‘government- sponsored enlightenment’’ were similar to those taken by colonial regimes that sought to disseminate European culture among the natives in their overseas colonies." of course this didn't work lmao but it was one of their many many many efforts. people don't realise the scorching similarities between native americans and jewish people and it is so frustrating. people don't understand the extent of both of our suffering.

2. In the early 1960s the image of the Jew in the Soviet Union was that of an evil capitalist carrying out illegal capitalist deals which resulted in a high number of death sentences and executions of Jews which was not really out of the norm since death sentences and executions were already "normal" punishments for Jews, it was just a new excuse :/

3. a book i read a long time ago about soviet jewry said: a) jews are more safe in the democractic centre than everywhere else and b) jews in the soviet union were not allowed to assimilate or live a jewish life, nor were they allowed to immigrate even though the soviet union didn't want them there which i found very interesting. i cannot remember the name or author but i will look and let you know later if i find it.

4. the newspapers in the soviet union in their antisemitic propaganda would list the full names of jews along with their home and work addresses, job positions, etc. these newspapers would also illustrate the jew as disrespectful and harmful to "even their own jewish people and synagogues" to show how bad we are lmao.

5. theres so many jewish political movements partly because when everyone is so dedicated to wiping out jewish culture, these political movements form a jewish culture as an attempt to make up for the absence. this may seem simple but it seems like people really don't understand our desperation for survival. moreover soviet union "atheism" mostly attacked jews and really shows how atheism/secularism can be damaging to us as well.

LASTLY. some book recs :)

the jews in poland and russia by antony polonsky, a writer at war by vasily grossman and anything by joseph roth.

sorry for this long rant but im tireddd

hi anon, thank you so much for this information! there really is nothing new under the sun when it comes to antisemitism huh. usually i’m a weenie when it comes to publically answering asks about jewish topics but i think this is too important and interesting to just leave in my ask box so i’m gonna post this one. hopefully some of my followers will take interest in it

and thanks for the book recs!

[play-now-my-lord]

This is going to be a little abstruse for tumblr, but I think the monomanic focus on genocide as mass murder by largely white queer people misses the forest for the trees on what's being done to trans people in America. The Holocaust - the one genocide everyone here knows - didn't fall from the sky on the crisp morning of January 20, 1942, nor on the blustery afternoon of September 15, 1935. It followed a thousand years of gentile Europeans hemming in the communal, cultural, religious, and economic lives of european Jewry, for the dominant classes' own gain and for their own reasons, and was in a sense an abnormal intensification of a historical "event" that stretched from the time of William the Conqueror to the present day. It was related to, and its course relied on, similar long-duration historical events by which race and nationality was constituted by the European political system.

Likewise trans people are conceptualized two ways by the system of the world: as a captive, relatively docile market for gendered labor and niche product consumption, and as sand in the gears of the binary gender system that a lot of the machinery of patriarchy depends on. Both frameworks necessarily hem in our communal, religious, cultural, economic lives! Even if none of us ever see the inside of a concentration camp there's still a genocide happening, it has been happening longer than we've been alive, and to be perfectly frank many of the people claiming to be our allies in the face of exterminationist rhetoric and courting our votes by gesturing to it are in on the scam. I think the "stages of genocide" talk is very silly and telic, betrays an incomplete understanding of this kind of ethnic/social cleansing

[historicity-was-already-taken]

i have a curiosity question thats niggling in my brain....how did jews outside of europe react to the holocaust while it was happening? thanks! 💖

First of all I want you to know that I answered this BEAUTIFULLY last night while hanging out in my bathrobe after my shower and watching parks & rec, and then tumblr ate it and i was furious.

Jews outside Europe reacted very much the same as Jews within Europe did when they encountered the first rumors of massacres: denial; disbelief; insistence that these are just local pogroms; insistence that "maybe they can pull that off in [Place Name], but it could never happened Here; accusations of fear mongering; "that could never be allowed to happen in our modern, evolved world;" etc.

It wasn't until about 1944, when the accounts that made their way out of Europe via clandestine courier became so consistent and overwhelming, that Jews outside Europe had to begin to accept that it was Happening. But acceptance still doesn't mean "understanding," or "comprehending." And, by 1944, Hitler had already killed the majority of European Jewry.

Now, this is a very general and US-focused response. In the United States, many Jews believed the rumors, and tried to help, usually through either HIAS, or the American Jewish Joint Distribution Committee (or simple, the Joint/JDC), but that became much more complex after the US entered the war in Dec 41.

Now, for my "ummmm i think this book speaks to your question" reading list:

The Terrible Secret: Suppression of the Truth about Hitler's "Final Solution" by Walter Laqueur

My Brother's Keeper: a History of the American Jewish Joint Distribution Committee, 1929-1939 by Yehuda Bauer

Beyond Belief: The American Press And The Coming Of The Holocaust, 1933- 1945 by Deborah Lipstadt

Readers are welcome to chime in with Nuance, more focused book recommendations, etc.