#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.

[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 פָלָאפֶל 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]

(alt included in all images)

Another thread by Senator Ben Ray Luján here.

A book on the subject (haven't read it myself):

One of the sources in another one of Alisa's furiously impassioned twitter threads have been debunked, so I didn't include that. But she claims that her own family was caught in the fallout zone when her mother was a baby, which eventually led to her and large numbers of her community developing cancer. It's human for that kind of grief to be caught up in inaccuracies. People are already being ghastly and racist to Hispanos and Indigenous people criticizing the hype for the movie. They're not attacking Oppenheimer for being Jewish, they're criticising the erasure of the human cost of these bombs and the continued valorisation of the U.S military's actions in World War II as some kind of moral saviourism.

While Oppenheimer himself believed that the nuclear bombings of Hiroshima and Nagasaki were morally justified (they had planned to drop them on Germany except they surrendered before they could), he also felt had blood on his hands and regretted his role as the "Father of the Atomic Bomb". He spent the rest of his career vehemently opposing further development of thermonuclear weapons and the hydrogen bomb accurately predicting the concept of mutually assured destruction. This eventually made him a victim of Senator McCarthy's Red Scare and his clearance was revoked. I haven't seen the movie (Christopher Nolan is the kind of casual white racist I avoid on principle) but people who have seen it say that it doesn't glorify nuclear weapons and depicts the man himself with the complex moral nuance that seems to be accurately reflective of his real life.

The backlash to Indigenous and Hispanos people's criticisms and to people pointing out that Hiroshima and Nagasaki were genocides is also frustrating because...both world wars were a clash of genocidal empires. The reason they were world wars is because the countries colonized by Japan, China, the European powers and the US were all dragged into it, whether they wanted to or not. Jews were one of the many colonized peoples that suffered in that time, who were left to die by everyone until they could be used to frame the Allied powers as moral saviours, establishing a revisionist nostalgia for heroism that powers the US military industrial complex to this day.

As early as May 1942, and again in June, the BBC reported the mass murder of Polish Jews by the Nazis. Although both US President, Franklin Roosevelt, and British Prime Minister, Winston Churchill, warned the Germans that they would be held to account after the war, privately they agreed to prioritise and to turn their attention and efforts to winning the war. Therefore, all pleas to the Allies to destroy the death camp at Auschwitz-Birkenau were ignored. The Allies argued that not only would such an operation shift the focus away from winning the war, but it could provoke even worse treatment of the Jews. In June 1944 the Americans had aerial photographs of the Auschwitz complex. The Allies bombed a nearby factory in August, but the gas chambers, crematoria and train tracks used to transport Jewish civilians to their deaths were not targeted.

(Source)

Uncritical consumption of World War II media is the reinforcement of imperialist propaganda, more so when one group of colonized people is used to silence other colonized peoples. Pitting white Jewry against BIPOC is to do the work of white supremacy for imperialist colonizers, and victimizes Jews of colour twice over.

Edit: friends, there's been some doubt cast on the veracity of Alisa's claims. The human cost to the Hispanos population caught downwind of the nuclear tests is very real, as was land seizure without adequate compensation. However, there's no record I can yet find about Los Alamos killing livestock and Hispanos being forced to work for Los Alamos without PPE. There is a separate issue about human testing in the development of said PPE that's not covered here. I'm turning off reblogs until I can find out more. Meanwhile, here's another more legitimate article you can boost instead:

[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

[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

[eretzyisrael]

Simon Wiesenthal (1908–2005) was an Austrian Holocaust survivor who spent four and a half years in the German concentration camps such as Janowska, Plaszow, and Mauthausen. After the war, he became famous for his work as a Nazi hunter. Wiesenthal dedicated most of his life to tracking down and gathering information on fugitive Nazis so that they could be brought to justice.

In 1999, at a conference of European Rabbis in Bratislava, Wiesenthal, at 91, shared a profound encounter with Rabbi Eliezer Silver after his liberation from Mauthausen. Rabbi Silver, a towering figure in American Jewry who had saved countless lives during and after the war, came to Mauthausen to comfort the survivors and organized a prayer service.

Rabbi Eliezer Silver (1882–1968) was among American Jewry’s foremost religious leaders, and most noted for spearheading efforts in rescuing as many Jews as possible from Europe. He raised funds, requested exemptions on immigration quotas, offered to ransom concentration camp prisoners for cash and tractors — talks that freed hundreds from Bergen-Belsen and other death camps — and organized rallies in Washington. After the war, he traveled to Europe and worked tirelessly on the ground to assist his brethren.

It was in Mauthausen after liberation that Simon Wiesenthal was visited by Rabbi Silver when he had come to help and comfort the survivors. Rabbi Silver had organized a special prayer service and he invited Wiesenthal to join the other survivors in praying. Mr. Wiesenthal declined and explained his position.

“When I was in camp, I saw many different types of people do things. There was one religious man of whom I was in awe. This man had managed to smuggle a Siddur (Jewish prayer book) into the camp. I was amazed that he took the risk of his life in order to bring the Siddur in.

“The next day, to my horror, I realized that this was not a religious man. He was renting the Siddur in exchange for people giving him their last piece of bread. I was so angry with this Jew, how could he take a Siddur and use it to take a person’s last piece of bread away? So I am not going to pray, if this is how religious Jews behave.”

As Wiesenthal turned to walk away, Rabbi Silver tapped him on the shoulder and gently said in Yiddish, “Oy naar, naar.” Wiesenthal was intrigued why had the Rabbi called him childish. The answer wasn’t long in coming.

Rabbi Silver continued, “Why do you look at the manipulative Jew who rented out his Siddur to take away people’s last meals? Why do you look at that less-than-noble person? Why don’t you focus on the dozens of Jews who gave up their last piece of bread in order to be able to use a Siddur? To be able to talk to G-d? Why don’t you look at those awesome people who in spite of all their suffering still felt they can connect to their Creator?

“The Germans deprived them of everything! They had nothing left. The last thing they owned, their courage, hope, faith — that the Germans could not take away from them. Is this inspiring or what?!” Asked Rabbi Silver.

Wiesenthal joined the service that day and shared the story some sixty years later.

(Pictured above: Rabbi Eliezer Silver with Unidentified Rabbi and Surrounded by Students in Europe in 1946 on his Visit to Displaced Persons Camps 1946 | From the Collection of Moshe Gumbo)

— —

Source: Yerachmiel Tilles for shemayisrael.co.il, Talk given by Rabbi YY Jacobson, Yosef Ben-Shlomo HaKohein for Chabad.org, Rabbi Elazar Muskin JewishJournal.com. Story accuracy confirmed by the Simon Weisenthal Center.

Rabbi Yisroel Bernath

[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.

[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

[rotzaprachim]

one of the things that’s so grotesque is like, never in my life have I ever felt people en masse really cared very much about Jews or wanted us to be safe, and that includes Israelis. They don’t care about us but we can be used to justify so so much mass death on people who never hurt us at all. I spent four years living in a horrific Antisemitism Country, a now “neutral” Western European power which killed Jews, expelled jews, banned Jews for hundreds of years. There were large Eastern European and middle eastern diasporas there and I was almost always the First Jew anyone had ever met - or that had admitted to being Jewish. People regularly assumed jews controlled the world media. I got harassed for - yes- the idea of Zionist infiltration, for being one of the evil Zionists people knew controlled the world. One time I left shule with a friend who had forgotten to take his kippah off and a group of drunks coming out of a bar physically shook us as we walked by. To get to Jewish events I walked over the literally former “Jewry” where Jews had lived in the medieval era but were expelled and which had me ember been rebuilt or returned to Jews. When I was in university the most famous fascist family in the country donated money to one of the most famous universities in the country in order to have a building named after their fascist family name and people agreed to it! In university someone gave off a long Hitler impersonation at a general event and the manager of the event refused to end it or call him out. We always always looked over our shoulders. My friends who were Israelis, who came from Iraqi and Indian and Persian Jewish families, described racial and ethnic harassment that occured to them all the time from people who saw Brown people and decided it was time for racism. Even Ashkenazi Israelis I knew were harassed for being Too middle eastern, too foreign, their language Hebrew too strange. We just lived with it all. relatively speaking this is small stuff. *minor.* it’s not like what’s happening in Gaza and it never will be. But what it was was years of accumulated pain, and the understanding that the country did not love us and was unwilling to do much but the bare minimum to let us live. And then three weeks ago the leader of that country got up and declared support for the state of Israel because of his support for the Jews. And he’s stood by that. He’s stood supporting the state of Israel as they’ve killed over seven thousand people, including thousands of children. My safety wasn’t important enough when I lived in *their* country to be much worth doing anything about, anything that might slice into the rind of how awful and alienating and antisemitic that culture was, but it’s also important enough to be worth the violent murder of thousands of children. NO ONE EVER FUCKING ASKED ME WHAT WOULD MAKE ME SAFE, BUT THEY DID DECIDE THOUSANDS OF CHILDREN NEEDED TO DIE, and they decided they needed to put my name to it. I’ve gotten to watch world leaders pull off a “the people of yisrael live” over and over again these last three years ago to justify arming a right wing dictator I never voted for in a country I never set foot on kill thousands and thousands of people. And I’ve gotten to see the hordes screaming for my death in response. Because it’s in our name and we asked for it and after all we do run everything. I’ve yet to get the feeling that western powers like Israelis all that much. The coverage really isn’t like us and uk based terror attacks. But they certainly don’t like Jews at all. No one cares about Jewish lives but they can collectively be used to justify non stop murder of a civilian population. The leader of that country I lived in will support all this forever. There’s no horror greater than that.

[anarchotolkienist]

What Lula said was that what is happening on Gaza with the Palestinian people has only happened once - the Holocaust. This comparison obviously reduces and trivialises the Holocaust, as well as ignoring the hundreds of other genocides carries out in history, including the direct settler-colonial genocides carried out - and still ongoing - in Brazil itself. It is - again - obviously reducing and trivialising the Holocaust. At high estimates, some two percent of the Gazan population have been killed, and many millions have been forced to flee. That is a genocide, it is horrific, it is not in any way shape or form justifiable, let alone self-defense, and it needs to be stopped by any means. It is not the Holocaust.

The Holocaust was the industrial slaughter of human beings with the aim of utterly extermination every single Jew. It killed some 80% of European Jewry, more than a third of all Jews on the planet. Sayong that it is the same is literally Holocaust denial. You have to deny the Holocaust in order to make the comparison, it is not possible to believe them to be the same without massively reducing the extent of the Holocaust.

[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.

[er1chartmann]

Adolf Eichmann

This is Adolf Eichmann, the empty man, timeline:

1906: He was born.

1914: The First World War began

1914: He  and his family move to Linz, Austria.

1916: His mother died.

1918: The First World War ended

1925: He works in the sales division of the Upper Austrian Electrical Construction Company.

1927: He started working as a traveling salesman for the Vacuum Oil Company in Upper Austria. He left his job in 1933

1932:  He enters the Austrian National Socialist (Nazi) Party and the SS at the suggestion of an acquaintance, Ernst Kaltenbrunner.

1933: Adolf Hitler is appointed Chancellor of Germany

1933: The Austrian government suppresses the Austrian Nazi Party 

1933: He leaves Austria for Germany, where he joins the “Austrian Legion” and engages in military training.

1934: He joins the Security Service Main Office (Sicherheitsdienst (SD) Hauptamt) with the rank of SS-Scharführer (Sergeant).

1935: He married Veronika (Vera) Liebl.

1936: His first son, Klaus Eichmann, was born.

1937: He is assigned to a section of the SD dealing with Zionist activities.

1937: He negotiates with Zionist functionaries and makes an inspection tour of Palestine in order to assess the possibility of large-scale voluntary Jewish emigration to Palestine.

1938: The Central Office for Jewish Emigration officially opens in Vienna.

1939: He becomes responsible for promoting the expulsion of Czech Jews from the Protectorate of Bohemia and Moravia 

1939: The Second World War began.

1939: He creates a Central Office for Jewish Emigration in Prague.

1939: He leads the Reich-wide Reich Central Office for Jewish Emigration in Berlin

1940: He becomes director of Reich Security Main Office (RSHA) section IV D 4 “Emigration and Evacuation” 

1940: His second son, Horst Adolf Eichmann, was born.

1940: He organizes the deportation of nearly 7,000 Jews from Baden and Saarpfalz to areas of unoccupied France.

1941: He becomes director of RSHA section IV B 4 (Jewish Affairs, or Judenreferat). 

1941: He is appointed SS-Obersturmbannführer (Lieutenant Colonel)

1941: He takes part in discussions in which Nazi leaders plan the annihilation of the European Jews.

1941-1942: Eichmann's Section IV B 4 coordinates the deportation of tens of thousands of Jews from the so-called Greater German Reich to ghettos and killing sites in the German-occupied Soviet Union.

1942: Reinhard Heydrich convenes the Wannsee Conference

1942: His third son,  Dieter Helmut Eichmann, was born.

1942-1943: He and his aides organize the deportation of Jews from the so-called Greater German Reich, Slovakia, the Netherlands, France, Belgium, and Croatia to killing centers in German-occupied Poland, primarily Auschwitz-Birkenau.

1943-1944: He nd his aides organize the deportation of Jews from Greece, northern Italy, and Hungary, primarily to the killing center Auschwitz-Birkenau.

1944: He personally direct the deportation of Hungarian Jewry.

1945: Hitler commits suicide.

1945: The Second World War ended

1946: He  escapes from US custody and flees to Argentina with the assistance of some Vatican officials.

1955: His fourth son, Ricardo Francisco Eichmann, was born.

1960: Agents of the Mossad abduct Eichmann from Argentina and bring him to Israel to stand trial.

 1961: He is found guilty of crimes against the Jewish people.

1962: He died.

Sources:

Military Wiki: Adolf Eichmann

Wikipedia: Adolf Eichmann

Holocaust Encyclopedia: Adolf Eichmann

I DON'T SUPPORT NAZISM,FASCISM OR ZIONISM IN ANY WAY, THIS IS AN EDUCATIONAL POST