Chanukah 2024 editorial

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By Shirley Nigri Farber

In late October while traveling to Europe, I had the opportunity to engage in three things that I am passionate about: 1. I presented a lecture on Jews of Lebanon at Ca’ Foscari University of Venice; 2. I learned more about international Jewish communities for an article in Shalom Magazine; and 3. I taped an interview for my Bate Papo com Shirley TV show with Antonio Carlos Soares Pinto, a professor and expert on the subject of Brazilian indigenous people. 

The workshop at Ca’ Foscari University themed In the Name of the Father? Writing Jewish Masculinities from across the Middle East and North Africa gathered academics from around the world, including from Israel, Italy, the United States and England, to discuss their research on Jews from Morocco, Iraq and Lebanon, among other places. They also explored issues related to Zionism, migration to Israel, the diaspora, and even homosexuality and fatherhood. 

My presentation Jewish Migration from Lebanon to Brazil: Differences on Age and Gender on Adaptation to the New World was a result of my continuous research on the topic as it related to my own family history. It is important for me to tell the story of Sephardic Jews, as they call themselves (or Mizrahi Jews, as it is termed in Israel), in academic forums, as within my experience, I have noticed that the field has often been dominated by Ashkenazi themes. It was therefore special for me to finally be among scholars who not only focus on the same area of research, but like myself are able to discuss it from the perspective of personal experience. 

We reflected on our backgrounds and how they have impacted Jewish history and the State of Israel. These stories about Mediterranean and Middle Eastern Jews are relevant in the context of antisemitism today, where protesters are on the streets calling Jews white supremacists, colonialists and telling us to “go back to Poland.”

If even Jews don’t know much about the history of Jews in Arab lands prior to 1948, how can we expect Jew haters to understand that not all Jews come from Poland?

While in Venice, I had a chance to visit the Venetian Ghetto and learn more about our ancestors who, beginning in 1516, had been confined to it for more than 250 years. The last time I was in Venice was in 1986. Venice did not change, but perhaps I did, as now I am more curious to learn about history and more ready to share what I discover.

The tour guide showed us five different synagogues that at the time gathered Jews who originated from a variety of regions: the German, the Canton (French), the Italian, the Levantine and the Spanish. The final two synagogues we saw are open to visitors, while the first one is under renovation. The Levantine Synagogue was constructed by Jews who arrived from the Eastern Mediterranean region between 1538 and 1561, and likely is the only one that has kept nearly all its original features. Construction began on the Spanish Synagogue, the largest one, in 1555, but it was then entirely rebuilt a century later.

Our guide explained that Jews of that time were restricted to working in only three professions: banking, medicine, and selling used clothing. Due to the dense population forced to live within a confined area and Venice’s strict building height regulations, Jewish residents constructed shorter dwellings with multiple stories, to maximize space without exceeding the height limit.

The ghetto also housed three banks, as Jewish moneylenders fulfilled the role of providing loans, a practice prohibited for Catholics due to restrictions on charging interest. Visitors can enjoy the ghetto's two kosher restaurants, Ba Ghetto (milk) and Gam Gam (meat). 

After Venice, I traveled to Munich. Like many Jews, I’m somewhat apprehensive about visiting Germany after having learned about the Holocaust since middle school. That applies to Munich in particular, as it was the birthplace of the Nazi (National Socialist German Workers) Party. The invitation, from a good friend who has been living there for many years, convinced me to visit again.

Throughout the day we saw people walking and biking around the city, surrounded by shopping areas, outdoor cafes, parks, and historic buildings. Most of the buildings constructed during the Third Reich remained in use after 1945, and some were restored. We learned more about how the city is dealing with its troubled past while visiting the Munich Documentation Center for the History of National Socialism, located on the site of the Brown House, where the former Nazi Party headquarters once stood. (The museum will be closed for renovation from December 2024 to May 2025.)

On my second day in Munich, I had the privilege of attending a stunning Shabbat service at Ohel Jakob Synagogue, marked by a warm welcome, melodious chanting by the chazzan, and heartfelt performances by the adult and children’s choirs. 

Opened on November 9, 2006, the synagogue is part of the Munich Jewish Center on Sankt-Jakobs-Platz and sits alongside a Jewish Museum, a school, a kosher restaurant and a community center. This date marked the 68th anniversary of Kristallnacht, a poignant reminder of Nazi persecution.

The architecture of Ohel Jakob (Tent of Jacob) synagogue is very symbolic. The outside is made of blocks of stones, and the inside is warmed by wood. The glass panel ceiling resembles the interior of a tent, bringing in the warmth of the daylight even on a cold winter day. After services we were invited to a delicious kosher kiddush, where my friend and I connected with individuals from Israel and Ukraine and discussed how Jews are coming to Germany to find some respite from the current wars.

I am always amazed to meet Jews from around the world and feel a connection, even if the table seems like a Tower of Babel with people trying to communicate in Portuguese, German, Hebrew, and English.

During the services we listen to the chazzan recite the chadesh yameinu kekedem, which translates into “renew our days as of old,” and appears in the Book of Lamentations (5:21). The phrase expresses a hope for a future that incorporates the best of the past.

I felt a sense of hope as I reflected on the Jewish community’s resilience in this city. I was inspired to write about the fact that even after enduring immense suffering, Jews were thriving once again there. We could have been in 1930, prior to the war. The choir was celebrating the prayer for the new Jewish month, the congregation was singing along in Hebrew. Our future generation, represented by young children who learn Hebrew at the synagogue, performed brilliantly in front of the congregants. Watching them, I couldn’t help but reflect on the possibility of leaving behind the shadows of dark times and rediscovering the more peaceful days of the past.

Perhaps Munich is moving in the right direction – honoring history, not erasing or reshaping it to assuage collective guilt, but constructing a better future while of course, bearing memory of the past.

Shirley Nigri Farber is an independent researcher and the editor of Shalom Magazine.

The Policies of Project 2025  and Our Jewish Values

By Cindy Rowe

Leviticus 19:16 reminds us that we cannot stand idly by when the life of your neighbor is being threatened. Many members of our Jewish community are deeply concerned that Project 2025, the policy blueprint for the incoming federal administration, represents such an existential threat to our neighbors, ourselves, and our very democracy. Indeed, many of the policy prescriptions detailed in Project 2025 run directly counter to our shared Jewish values.

Project 2025’s approach to environmental policy is a prime example. The plan would roll back investments in renewable energy, reduce clean air and water protections, and undermine preparedness when it comes to global climate emergencies. Meanwhile, as Jews, we have a profound duty to advocate for responsible stewardship of a healthy environment. Rooted in Deuteronomy 20, we adhere to the ethical principle of Bal Tashchit (do not destroy), the prohibition of wasteful destruction. Psalm 24 (The Earth is the Lord’s, and the fullness thereof.) reminds us of the responsibility to care for our planet in a healthy manner. And the value of Tikkun Olam instructs us to “repair the world,” and leave our planet in better shape than we found it.

The healthcare proposals in Project 2025 are just as antagonistic to our Jewish values. The plan would increase prescription drug costs, lead to Medicare privatization, and reduce vaccinations for the young and senior citizens.

Meanwhile, we know that every person has a right to the healthcare that they need. Kavod HaBriyot (upholding human dignity), Sh’mirat Haguf (caring for the body), and Pikuach Nefesh (preserving life) guide us on healthcare policy, values that are in opposition to Project 2025.

Education is another area where Project 2025 conflicts with our beliefs. The plan would dismantle the U.S. Department of Education, eliminate the Head Start program, phase out key sources of federal education funding, and increase costs on student loan borrowers. We hold that everyone deserves an education. Judaism insists that learning should be made accessible to all and is a communal responsibility. Proverbs 22:6 states the importance especially of early education: “Train a child in the way he should go; even when he is old, he will not depart from it.”

When it comes to labor and fair wages, Project 2025 contradicts Jewish scripture. The plan would make it harder to form and join a labor union, increase dangerous child labor, and harm wages by reducing competition for contracts and eligibility for overtime pay. The Torah explicitly calls for respecting labor and paying due wages. Deuteronomy 24:14 -15 compels employers to “not take advantage of hired workers” and to “pay them their wages each day... because they are counting on it.” Leviticus 19:13 further amplifies the message to not “defraud” hired workers of their wages.

On immigration policy, Project 2025 boils down to enacting mass deportations at the core of its vision. This would sometimes be without a warrant, and include the possibility of arrests where U.S. Immigration and Customs Enforcement (ICE) was not previously active, like at schools and places of worship. Massive detention camps may appear at the border. This, of course, runs directly counter to the Torah’s instructions to “welcome the stranger,” which appear in the scripture no less than 36 times.

These and many other issues – from reproductive rights to civil rights to voting rights – are potentially under fire by the policy proposals laid out in Project 2025. Jewish Americans care deeply about these issues and may be alarmed by the legislative approaches promulgated by the blueprint.

For those interested in taking action to prevent policies that infringe on our shared Jewish values and may harm our families, our neighbors, and our democracy, what can people do?

In mid-November, the Jewish Alliance for Law and Social Action (JALSA) held a well-attended community-wide Zoom conversation during which a few central goals were laid out. We have a special responsibility in our state to be an example for what is still possible in our country first by protecting our Massachusetts residents and then protecting people who come into our state. We must also engage on federal issues when we can have an impact, and aid those in other states to help protect their rights. 

JALSA will hold an upcoming series of Community Conversations in which you can participate. We want to hear directly from you about your concerns, priorities, and ideas. If you are interested in taking part, or in joining a JALSA issue team, hosting a policy workshop presented by a JALSA organizer, and/or inviting JALSA to give an overview of all of our priorities to your group of friends, community organization, or synagogue members, reach out to us at www.JALSA.org.

We all have an important role to undertake toward ensuring that we are living out our Jewish values and that all people are treated with respect and dignity, with Kavod HaBriyot. Again, as Leviticus 19:16 instructs, none of us can stand idly by in this moment.

Cindy Rowe is the CEO of the Jewish Alliance for Law and Social Action (JALSA)  which is dedicated to upholding our constitutional rights and civil liberties, and the pursuit of social, economic, environmental, and racial justice based on Jewish values.

Illuminating Hope in Challenging Times

By Yosef Rodrigues, Ph.D.

As we approach Hanukkah, we face a global landscape filled with profound challenges, particularly for Israel and the Jewish people. The ritual of lighting the menorah, aka chanukkiah, is a powerful metaphor for resilience, teaching us that the spark of hope can ignite enduring light even in the darkest moments. This year, the story of Hanukkah resonates deeply, reminding us to summon courage, unity, and faith – not as ideals but as imperatives for survival and progress.

Hanukkah’s roots in the Maccabean Revolt teach us that perseverance against overwhelming odds is possible and necessary. The Maccabees’ victory over the Greek-Syrian empire was not merely a military triumph, but a declaration of cultural and religious identity in the face of an existential threat. Similarly, the miracle of the oil burning for eight days against all odds reminds us that hope and divine intervention can sustain us when the material world seems insufficient.

This year, the narrative of Hanukkah inspires us to reflect on enduring faith and resilience. Just as the Maccabees determinedly defended their heritage, we are called to uphold the values of justice and peace, ensuring they endure in a fractured world. 

Hanukkah also reminds us of the critical role of leadership and advocacy in shaping the future.

Just as the Maccabees rose against forces that sought to suppress their identity, we, too, must remain vigilant in protecting the values of freedom and justice. In today’s political climate, this means holding leaders accountable to uphold democratic principles, ensuring the fair treatment of all, and standing firmly against antisemitism and hate. It also calls on us to champion international partnerships that promote stability, foster dialogue, and counter misinformation.

Celebrating Hanukkah, we reaffirm our role as advocates for truth and justice in an increasingly polarized world.

In addition to its message of resilience, Hanukkah challenges us to actively contribute to shaping a more just and peaceful global landscape. As antisemitism rises in many parts of the world, the fight for truth and equity becomes more urgent. Governments must prioritize not only the safety of their Jewish communities, but also the promotion of educational initiatives to combat ignorance and hate. The menorah’s light reminds us that small acts – fostering interfaith dialogue or advocating for equitable policies – can bring transformative change. We honor the Maccabees' legacy of courage and determination by engaging in political processes and ensuring our voices are heard.

Israel grapples with significant internal and external challenges, reflecting age-old struggles to balance survival with ethical considerations. Questions about identity, leadership, and the pursuit of long-term peace echo the dilemmas faced by the Maccabees. Yet, as in their time, the resilience and resolve of the Jewish people shine as a beacon of hope.

The United States remains a steadfast ally of Israel, rooted in shared democratic values, strategic interests, and a commitment to preserving security. Strengthening the Abraham Accords, fostering dialogue with Arab partners, and addressing malign regional influences remain pivotal goals. This partnership transcends geopolitics, emphasizing the shared ideals of freedom, justice, and peace.

As new leadership emerges, Hanukkah reminds us of the importance of clarity and moral action.

In a politically polarized world, the lessons of the Maccabees – resilience, unity, and defense of values – are more relevant than ever. Their mission was survival and a defense of cultural and spiritual identity. Today, we are called to emulate their bravery, ensuring that light and truth persist.

The global Jewish community must also stand united. Advocacy for Israel’s security, support for those rebuilding their lives, and the pursuit of peace remain essential. Just as the menorah’s light extends outward, illuminating the darkness, so must our collective voice inspire clarity and resolve.

Rabbi Jonathan Sacks, of blessed memory, taught us that “A candle loses nothing by lighting another candle.” This wisdom is particularly poignant today, as divisions within Israel and among Jewish communities can sometimes feel overwhelming. From debates over reforms to differing perspectives on modern challenges, unity may seem elusive. Yet the menorah reminds us that light multiplies when shared. Acts of solidarity – whether through financial support, advocacy, or heartfelt prayers – strengthen our collective spirit.

As we light the candles this Hanukkah, let us also remember the teachings of Rabbi Abraham Isaac Kook: “Darkness cannot be driven out by darkness; only light can do that.” This profound truth inspires us to bring light to a fractured world. We must care for the innocent, support those rebuilding shattered lives, and remain vigilant in defending justice and peace.

The lessons of Hanukkah extend beyond Israel. In the United States, the coming year will bring pivotal decisions that will shape the nation’s character for generations. Hanukkah’s lessons of resilience and principled action guide us to champion democracy, compassion, and justice in challenging times.

Hanukkah 2024 is more than a commemoration; it is a clarion call to action. The candelabra’s flames are a testament to the endurance of the Jewish spirit, a reminder that even in the darkest times, the light of hope persists.

This year, let us channel the grit of the Maccabees. May we be unwavering in advocating for justice, tireless in pursuing peace, and steadfast in our efforts to illuminate the world. Together, we can ensure the flames of freedom, dignity, and hope shine brightly – not just for Jews but all humanity.

Chag Hanukkah Sameach!

Yosef Rodrigues, Ph.D. is the Director of the Portuguese Language Center Camões, I.P. at UMass Boston. He is a faculty member at Boston College and UMass Boston.