History of Jews in Ukraine

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Just like a modern-day Judah Maccabee, President Zelensky has stood strong against this Russian aggression. Despite Russia’s superior fire power, Zelensky and the Ukrainian people remain defiant and are fighting back tooth and nail.

The history of the Jews in Ukrainian has been a long one marred by many tragedies. We know this will not be their final chapter, they will endure and ultimately overcome. Our heart goes out to all those in Ukraine suffering from these acts of Russian violence. We stand with our Ukrainian brothers and sisters in their fight against tyranny.

Ukraine’s Jewish population has had a long and storied history that reaches back centuries.

The earliest Jewish presence in Ukraine can be traced back to the 700s. The Jews came to the region during the reign of the Khazar Kingdom. This is because the Khazars allowed Jews to practice their religion freely. The Khazars were more than just tolerant of Judaism, members of the royal family converted to Judaism. This inspired many regular citizens to adopt Jewish practices or fully convert themselves.

In the mid-900s, Ukraine was taken from the Khazars by the Varangian prince Sviatoslav of the Rurik Dynasty. This led to Ukraine being absorbed into the Kievan Rus. Many of the Rurik leaders were on good terms with the jews, allowing them to hold key financial and administrative positions. When Yaroslav the Wise fortified the city of Kyiv with three grand gates, he named one the Jewish Gate.

In 1253 the Kingdom of Galacia-Volhynia was formed with Ukraine as part of it. The Jewish community continued to thrive under its rule.

In 1394 France expelled its Jewish population. Poland, who controlled Ukraine at the time, welcomed these displaced Jews. Poland offered religious tolerance and economic opportunity. Many of the Jews who moved to Poland settled in Ukraine. In 1492 the Jews were expelled from Spain and Portugal. Many of these Jews followed the lead of the French and moved to Ukraine too.

In 1569 the Union of Lublin established the Polish-Lithuanian Commonwealth. This monarchal federation ruled over a large portion of Europe including Ukraine. Throughout the 1500s large numbers of Jews from all over Polish-Lithuania moved to Ukraine. They mainly came for economic opportunities. In Ukraine, Jews controlled much of the agricultural sector. They were also heavily involved in imports, exports, and the collection of customs and taxes. By the end of the 1500s there were about 45,000 Jews living in Ukraine.

The Golden Rose Synagogue

In 1582 the Golden Rose Synagogue was built in Lviv. It was the oldest synagogue in Ukraine until it was tragically destroyed by Nazis in 1943.

The Jews of Ukraine prospered economically and their numbers swelled. The community grew to 150,000 by 1648. As the size and success of Ukraine’s Jewish community grew, so did the antisemitism they faced. Ukraine’s lower classes saw the Jews as agents of the wealthy who were taking from the poor to enrich themselves. The noblemen and clergy saw the Jews as foreigners and blasphemers.

The Cossacks, a group of East Slavic Orthodox Christians who lived in Ukraine, wanted to be free of Polish rule and govern Ukraine for themselves. In 1648 Bohdan Chmielnicki lead the Cossacks in a campaign to instigate an uprising against the Polish and the Jews. He spread claims that the Poles had sold the Cossacks to the Jews as slaves. In response to these lies, the Cossacks started a bloody campaign against the Jews of Ukraine. From 1648-1649 thousands of Jews were killed in the Chmielnicki Massacre.

Chmielnicki’s rule over Ukraine was short lived. By 1654 he had given up much control of the region in an agreement with the Russian czars. Antisemitic sentiment remained, but this did not deter Jews from living in Ukraine.

During the 1600s and 1700s, Ukraine’s Jewish community helped play a vital role in the economic recovery from the Cossacks’ war. In a stunning reversal, throughout the 1700s, the Cossacks in charge of the Russian annexed area of Ukraine regularly pushed back against the expulsion of Jews. In fact, they actually encouraged Jews be freely allowed to live there due to their positive effect on the economy.

In 1791, the Russians established the Pale Settlement. This was a large region in the Western Russian empire where Jews were allowed permanent residency. Jews were forbidden to live elsewhere in the empire. Most of Ukraine was in the Pale Settlement, so Jews continued to move there.

The brutality and suffering the Jews endured during the Chmielnicki Massacre caused a period of spiritual and cultural change. Ukraine was the birthplace of both Hasidism and its founder Rabbi Israel Ben Eliezer, known as the Baal Shem Tov. Ukraine had a strong Jewish cultural scene, boasting many Yiddish writers, poets, and musicians. Klezmer music was born in Ukraine. In the 1880s, Ukraine was center of the early Zionist movement. The Ukrainian city of Odessa became a major stopping point for Zionists heading to Turkish Palestine.

By 1817 Jews owned 30% of all factories in Ukraine. In 1847 it was estimated that 600,000 Jews were living in Ukraine. In 1897 a Russian census listed almost 2 million Jews living in the region. Jews controlled large proportions of a number of Ukrainian industries including distilling, sawmills, tobacco, and sugar.

The success of Jews in Ukraine continued to cause antisemitic backlash. Ukraine nationalists accused Jews of propagating Russian language and culture and weakening Ukrainian identity. Both the Nationalist and Socialist parties of Ukraine held significant antisemitic views. Ukrainian music, literature, and culture all had an open tradition of hatred towards Jews woven into them.

In 1881-84, a wave of pogroms and violence against Jews broke out and spread through the Ukrainian provinces. This was caused by false rumors that Jews were responsible for the assassination of Russian emperor Alexander II. The next emperor, Alexander III imposed new antisemitic policies and even expelled Jews from some Ukrainian cities.

The Great Choral Synagogue

In 1895 the Great Choral Synagogue of Kyiv was established. It is the oldest synagogue in Ukraine’s capital and is still in use today.

Between World War I and the Russian Revolution, the enforcement of the borders of the Pale Settlement became impossible. In 1917 the Pale Settlement was officially abolished. Soon after, over 300,000 Jews left Ukraine to settle in other parts of the Soviet Union.

In 1918 the Ukrainians created a national council and declared independence of Ukraine from Russia. The Ukrainian nationalist movement decided to make an alliance with the Ukrainian Jews. Jews were given delegates in the national council and the position of Secretariat for Jewish affairs was established. There was a law passed that gave personal autonomy for Jews and other national minorities. A Jewish National Council was formed as well, a democratically elected body that represented the will of the Ukrainian Jewish community. Yiddish was even recognized as a state language. This was a short-lived period of harmony. By 1920 the Red Army had conquered Ukraine and over 100,000 Jews were murdered during the pogroms that followed.

Despite the Pogroms and regional instability in 1927 there were still over 1.5 million Jews living in Ukraine. This number remained relatively the same until World War II.

In 1941, the Germans invaded Ukraine. Significant portions of the Ukrainian population choose to collaborate with their Nazi occupiers in exterminating Ukrainian Jews. The Nazis committed countless atrocities and massacres. The Ukrainian Jews were rounded up into ghettos which would be systematically exterminated. Between the Nazi death squads and their Ukrainian collaborators over a million Ukrainian Jews were killed during the Holocaust. One of the worst of these massacres occurred at Babyn Yar. In just two days in September 1941, the Nazis rounded up and murdered 34,000 Jews in Kyiv, dumping their bodies into a single ditch.

Shamefully, there are no records of any native Ukrainian Nazi collaborators facing justice for their crimes. Not all Ukrainians sided with the Nazis, 2,515 Ukrainians were recognized as “Righteous Among the Nations” for their role in rescuing Jews during the Holocaust.

After World War II, the Soviet Union squashed Jewish religious life. Jews were not allowed to express their faith or harbor Zionist sentiment. The Soviet Union refused to let Jews to emigrate to Israel. Most of the synagogues in Ukraine were forcibly closed. All Jewish religious life was under surveillance by the Soviet secret police. Antisemitic beliefs were still fairly widespread amongst Ukrainians. By 1959 the Jewish population of Ukraine was 840,000.

Starting in the 1960s Ukrainian academics and intellectuals started to empathize with the Jews and fight back against antisemitism. They said that the Ukrainian Jewish community and culture were a unique part of Ukraine that should be embraced in the fight against Soviet control of the region. By 1989 the Jewish population of Ukraine had been reduced to 487,000.

In 1991 Ukraine declared its independence. The majority of Ukrainian Jews voted for this move to independence. The leaders of this new Ukrainian government were willing to work with Ukraine’s Jewish community. That same year the government held an international conference on Ukrainian-Jewish relations. Ukrainian president Leonid Kravchuk acknowledged the Ukrainian’s people role and share of the guilt in the many Ukrainian Jewish deaths during the holocaust.

With the collapse of the Soviet Union, Ukrainian Jews were no longer barred from emigrating to Israel. In the years to come there was a mass exodus of Jews from Ukraine to Israel. In 2005, only 80,000 Jews were still living in Ukraine.

While the Jewish population shrank, Jewish life in Ukraine has been on the rise since the 1990s. There are almost 250 different Jewish organizations operating across 80 cities in Ukraine. Closed synagogues have been reopened, confiscated religious memorabilia has been returned, and new Jewish schools have been opened. There are new Jewish newspapers, community complexes, and theaters.

In 2014, Ukraine was rocked by the violent Revolution of Dignity. The Ukrainian government was overthrown, but this led to Russia annexing Crimea. Around 6,000 Jews moved to Israel to avoid the bloodshed.

In 2016, Vlodymir Groysman became the first Jewish prime minister in Ukraine’s history.

Ukrainian President Petro Poroshenko made regular visits to Israel. In 2019 he and Israeli Prime Minister Benjamin Netanyahu signed a major bilateral free trade agreement between Ukraine and Israel.

Volodymyr Zelensky was a Jewish comedian famous for playing the president of Ukraine on a television show. He turned his celebrity into political clout and ran for the office of president in 2019. Zelensky won the election in a land slide over the incumbent, becoming the first Jewish president of Ukraine. He has been very outspoken about his Jewish identity and heritage. Members of Zelensky’s family were murdered during the Holocaust and others fought the Red Army. Zelensky’s unlikely origins and underdog political victory make him a modern-day David.

President Volodymyr Zelensky

In 2021 it was estimated that around 43,000 Jews were living in Ukraine. Though the community’s size is diminished it is still vibrant and strong.

Despite these gains, a great deal of antisemitism still exists in Ukraine. Long held cultural beliefs in anti-Jewish stereotypes are an issue in Ukraine. Many Ukrainians, including politicians, celebrate Nazi collaborators as anti-communist heroes despite their atrocious war crimes. That said, many Ukrainians are fighting back against entrenched antisemitic beliefs. In February 2022, the Ukrainian parliament passed a law that made antisemitism a criminal offense punishable by fines or up to five years in prison.

On February 24th, 2022, Russia launched a violent military assault against Ukraine. There have been many Ukrainian casualties, substantial infrastructure damage, and hundreds of thousands of Ukrainians were forced to flee the country as refugees. The Russian attacks have even hit the Babyn Yar Holocaust Memorial Center. A monument and museum built on the site of the Nazi atrocities perpetrated there.

Just like a modern-day Judah Maccabee, President Zelensky has stood strong against this Russian aggression. Despite Russia’s superior fire power, Zelensky and the Ukrainian people remain defiant and are fighting back tooth and nail.

The history of the Jews in Ukrainian has been a long one marred by many tragedies. We know this will not be their final chapter, they will endure and ultimately overcome. Our heart goes out to all those in Ukraine suffering from these acts of Russian violence. We stand with our Ukrainian brothers and sisters in their fight against tyranny.

Further Reading:

If you are interested in helping Ukrainian Jewish refugees, you can learn more about doing so here.

You can read more about President Zelensky’s Jewish heritage and incredible bravery here and here.

You can read more about the history of Jews in Ukraine here and here.

Fun Fact: Sholem Aleichem’s “Tevye the Dairyman”, the novel “Fiddler on the Roof” is based on was modeled on the shtetlach in Ukraine where the author grew up.

Fun Fact: Golda Meir, Israel’s 4th Prime Minster was born in Ukraine in 1898.

Rabbi Mendy Uminer has been sharing stories of inspiration and hope emerging from amid the hardship in Ukraine.

This includes making hamantaschen for Purim while under siege

And the uplifting tale of how Israel is relocating Ukrainian Jews to the promised land.

Harbin, China: The City that Jews Built

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Harbin is the capital of China’s northmost province Heilongjiang. It is a city of over 6 million people that lies sandwiched between North Korea and Russia in a region sometimes called Manchuria. It is also the site of an unexpected piece of Jewish heritage. Surprisingly, Harbin is a city built by Jews

Here is the tale of Harbin and its Jewish history:

The story of the Jewish community of Harbin starts with the end of the Sino-Japanese war. As part of a secret alliance between China and Russia, in 1896 China gave Russia a land concession to build the Chinese Eastern Railway, an extension of the Trans-Siberian line. The planned railroad would cross from Manchuria all the way to Port Arthur, Korea.

Harbin was chosen as the administrative center of this effort. At the time Harbin was not a city, but a small cluster of fishing villages. Harbin was chosen because it was located where the railroad would intersect with the Songhau and Heilong rivers. Construction began in 1897 and the railroad line opened for traffic in 1903.

The Russian government wanted to develop and populate Harbin very quickly, so they were willing to give benefits to people who moved there. Jews and other minorities took up the offer. In Russia there was poverty and rampant antisemitism. Those that moved to Harbin saw an increase in their status and were given plots of land. They weren’t allowed to work on the railroad, but they could establish other businesses.

As Harbin grew and developed Jews were able to become successful shopkeepers, contractors, and more. The lack of antisemitism amongst the native Chinese and the economic opportunities made Harbin an appealing location for Jews to relocate to. By 1903 there were 500 Jews in Harbin and they had formed their own self-governing community. That same year the first Jewish cemetery in all of China was established there.

In 1905, in the aftermath of the Russo-Japanese war of 1905 many Jewish soldiers moved to Harbin. They were joined by Jewish refugees fleeing the pogroms in Russia. By 1908 the number of Jews in Harbin had grown to 8,000.

In order to accommodate the growing population a large synagogue was opened in 1909. Additionally, a Jewish community center, hospital, and secondary school were also opened in the city. Of the 40 individuals sitting on the Harbin City Council, 12 were Jewish.

The Old Synagogue of Harbin

The Jewish community of Harbin was instrumental in establishing local industries and growing trade relations between China and Russia, Europe, Japan, and the US. Jews owned and operated restaurants, lumber mills, coal mines, banks, metalworks, breweries, and candy shops in Harbin.

During World War I the Jewish community of Harbin became a part of the Jewish Committee for the Help of War Victims. They were able to help tens of thousands of war refugees. Providing them with shelter, food, medical care, and professional education.

After World War 1, even more Jewish refugees came to Harbin. The community grew to 10,000-15,000 people. Sadly, the aftermath of the war also brought non-Jewish Russians to Harbin, many of whom harbored anti-Semitic beliefs.

Under Jewish stewardship the loose collection of villages of Harbin become a true city. In the 1920s and 1930s the Harbin became an international cultural hub. Modern hotels, shops, and cafes began to open, pioneered by the Jewish community. There were 20 different Jewish newspapers and periodicals published in Harbin. Additionally, Jewish actors and musicians from around the world traveled to perform in Harbin. The city was colloquially referred to as the Oriental St. Petersburg or the Paris of the Orient.

In 1921 the Jewish population had grown large enough that a new synagogue was constructed. In 1923, a Jewish national bank was opened. It was primarily geared towards helping Jewish businesses but was also assisted the wider Harbin community.

The New Synagogue of Harbin (Present Day)

Harbin become a vibrant center for the Zionist movement. The Soviet Union outlawed Zionism, so Harbin was the perfect place for Russian language Zionism to thrive.

Unfortunately, while Harbin was developing throughout the 1920s and 1930s, there was trouble brewing. In 1928 the Chinese Eastern Railway was given over to the Chinese. The Chinese government mismanaged the railroad which caused economic crisis. Jews started to leave Harbin in the wake of this financial hardship.

In 1931, Japanese forces began to occupy swaths of China including Harbin. They established a puppet regime in the region. At the same time Russian fascists were organizing in Harbin. The fascists and the new government were happy to work together. They began to economically extort the Jews of Harbin. Those that wouldn’t or couldn’t pay were subjected to violence, kidnapping, and even murder. In response many of Harbin’s Jews fled to other countries. By 1939, the Jewish population had shrunk to only 5,000.

With the outbreak of World War 2, the Antisemitism in Harbin only grew stronger. Despite this, many Jews in Harbin kept the Zionist movement alive.

After World War 2, things did not improve for the Jews of Harbin. The Russians took control of the area in 1945 and began forcibly repatriating Russian Jews, sending them to Soviet gulags

In 1949 the Chinese Maoists took control of the region. They too continued the persecution of the jews, stripping them of rights and possessions.

In response to the ongoing hatred and persecution, Jews in Hardin emigrated in mass to Israel. In many cases the Israeli government directly aided in these moves. By 1955 there was less than 400 Jews left in Hardin. The once robust and organized Jewish community fell apart.

In 1982 there was only a single Jew left in Harbin, Anna Agre. She died in 1985 leaving the city with no Jews.

The modern Chinese government has actively preserved and promoted the history of the Jewish people in Harbin. This was done as a part of an effort to draw tourists to Harbin and to improve international relations with Israel. The synagogues and much of the beautiful architecture left behind by the Jews of Harbin still stand today, many of them refurbished. The city is studded with government placed historical plaques and markers telling the stories of the Jews that lived there.

In 2000, the Harbin Jewish Research Center was founded as a part of the Heilongjiang Academy of Social Science. In 2002 Dan Ben-Canaan, an Israeli Professor working at the academy became the first to Jew to settle in Harbin in the new century and was the sole Jew living in the city. In the same year the academy created the Sino-Israel Research and Study Center, which has formal relationships with the Hebrew University of Jerusalem and a doctoral exchange program between the schools. Dan Ben-Canaan has spent his time in Harbin working to preserve and teach its great Jewish history.

Fun Facts:

The former Israeli Prime Minister Ehud Olmert’s parents and grandparents were Jews who emigrated to Harbin from Russia. In 2005 he visited Harbin for the first time, experiencing firsthand an important part of his family history.

Harbin is home to the globally renowned Harbin International Ice and Snow Festival, the largest winter festival in the world. As part of the festivities an entire city of ice sculptures is built each year.

The oldest brewery in all of China is located in Harbin. Harbin Brewery was established in 1900 and is currently the 4th largest in China.

Further Reading:

You can read more about the history of Jews in China here.

You can read about the experiences of Jewish refugees in China here.

You can find a recipe for Chinese style charoset here.

 

 

 

Don’t Play Ball: The Inspiring Tale of Sandy Koufax

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I have always been a huge fan of the game of baseball. The sport is full of history, memory, and meaning to countless individuals across the globe. I’d like to talk about a man that is not only one of my favorite athletes but also a source of personal inspiration: Sandy Koufax.

Sandy Koufax is a former professional baseball player and an incredibly accomplished one at that. He was born to a Jewish family in Brooklyn on December 30, 1935. Koufax’s Jewish heritage and faith have always been an important part of his life.

Koufax played as the pitcher for the Brooklyn/Los Angeles Dodgers for 12 years, from 1955-1966. Koufax had a long and successful carrier, earning many awards and accolades. He is widely considered to be one of the best pitchers in baseball history. When he was 36, he become the youngest player to be elected to the baseball hall of fame. He was the first person to win three Cy Young awards. He also won the National League Triple Crown three times, was an All-Star for six seasons, and was the Most Valuable Player in the National League in 1963.

While Koufax is celebrated for what he did playing the game of baseball, he may be best known for the game of baseball he didn’t play.

On October 6th, 1965, the Dodgers were playing the Minnesota Twins in game 1 of the World Series. As the Dodgers’ star pitcher, it was expected that Koufax would take the mound for the game. There was only one problem, that day was Yom Kippur.

As a devout Jew, Sandy Koufax insisted on observing Yom Kippur. He refused to play the first game of the World Series, prioritizing the Day of Atonement. In Koufax’s own words: “A man is entitled to his belief, and I believe I should not work on Yom Kippur. It’s as simple as all that.”

This act of defiance and faith was an inspiration to Jews across the globe. At a time when many Jews were afraid of rocking the boat, Koufax inspired them to be themselves actively and openly. It inspired Jews to put their faith first and display their heritage proudly.

As for the world series, Koufax returned for game 2, but the Twins were able to win again. The Dodgers started to turn things around by winning games 3 and 4 to tie the series. In game 5, Koufax pitched a complete shutout to seize the game for the Dodgers. For game 7 Koufax had to play with insufficient rest while dealing with pain from early onset arthritis. Despite all this, he powered through and was able to lead the Dodgers to victory both in the game and of the World Series.

Sandy Koufax’s brave stand to put his faith and heritage before his career is a truly inspiring story. He showed what it means to be true to oneself even if it might be difficult or unpopular.

Further Reading: For more stories about Jews making baseball history you can read our blog about Israel’s historic baseball team that played in the Tokyo Olympics in 2021 here.

Chickens for Charity: The Ceremony of Kapparot

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When people think of Yom Kippur their mind goes to the fast, but there are other lesser-known traditions surrounding the day of atonement followed by Jews across the world. Today I’d like to explore one of these traditions: Kapparot, a ceremony of atonement that traditionally uses a live chicken.

The ceremony of kapparot is performed by Hasidic and Orthodox Ashkenazi Jews. The ceremony is a way of symbolically transferring a person’s sins to a chicken which is then killed in order to atone for said sins. In fact, kapparot literally translates to “atonements.”

Kapparot is performed during the Ten Days of Repentance, the period between Rosh Hashanah and Yom Kippur. It is said that the best time for the ceremony to take place is before dawn on the day before Yom Kippur.

When performing kapparot, you can’t just use any chicken. A man performing the ritual needs a rooster, while a woman uses a hen. If a woman who is pregnant with a male child is performing kapparot she can choose to use a hen or a rooster. Ideally each person uses their own chicken, but if that isn’t a viable option a family can perform kapparot together.

Once the proper chicken has been acquired, the person performing the ceremony swings the bird over their head three times. While doing so they recite a prayer marking the chicken as their proxy to atone for their sins.

The prayer recited in kapparot translates as follows:
This is my exchange. This is my substitute. This is my expiation. This rooster/hen shall go to its death and I shall proceed to a good, long life and peace.

After this, the chicken is taken to a shochet (a kosher slaughterer) and is killed a humane fashion in accordance with kashrut laws. The chicken is donated to a charitable cause like an orphanage or homeless shelter so it can be used to feed people in need.

Kapparot is a controversial practice amongst Jews, animal activists, and even rabbis. Nobody is certain exactly how kapparot began. The oldest writing mentioning the practice dates back to the 8th century, but it is widely believed it is centuries older than that. There are a number of reasons that have been given for how kapparot came about and why a chicken is used.

One is that the Aramaic word for rooster is “gever” and the Hebrew word for a man is also “gever.” Thus, a rooster offered in place of a man is substituting one gever for another.

Another explanation is that during the days of the temple in Jerusalem there was a practice where a goat bearing the sins of the Hebrew people would be sent to die in the wilderness. After the destruction of the temple, Jews were forbidden from practicing the rituals done there. By using a chicken instead of a goat this restriction can be sidestepped.

Similarly, some say it is derived from the sacrificial offerings of animals made at the temple in Jerusalem. Since chickens were not one of the animals offered there, they could be used after its destruction. Others say kapparot has pagan origin.

Jews who were uncomfortable with using a chicken created a new version of kapparot. In this alternative method they swing a bag of money around their head instead. The money is then donated to charitable causes.

When I perform kapparot with my family we use a rubber chicken.

I hope you found this look at the tradition of kapparot to be entertaining and enlightening. However, you choose to atone this year, have a meaningful and fulfilling Yom Kippur.

Time to Step Up: Lucy Goldfarb reflects on Succot at 7

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By Lucy Goldfarb (written at age 11 as she reflected on Succot when she was 7 years old)

Succot is a holiday that celebrates the fall harvest, and for this holiday we make a succah (temporary booth) in our backyard. Our succah is made out of wood panels and a roof of bamboo and leaves. It is similar to a fort. Every year for Succot, my family has a big party. Our friends and family come over and the younger kids make paper chains, drawings, beaded strings, and many more things with which to decorate the succah. Once they make these decorations, they all take turns standing on the ladder to hang them from the top of the succah.

When I was younger I would make pink and purple paper chains, drawings of my dogs, strands of big pink beads, and big red paper hearts. Once I finished making my decorations I would head over to the sukkah and climb up onto a ladder to hang my creations. I was up on that ladder for hours, and I refused to let anybody else use my ladder to hang their decorations.

Since the ladder was not sturdy, an adult would always have to hold the ladder while I was standing on it. I would stay up there for the whole party while everyone else took turns on the other ladder.

All the other kids were upset because it wasn’t fair that I got to stay on the ladder the whole time, and they were only able to be on the ladder for a few minutes. My parents tried to make me give the other kids a turn, but I did not listen. I didn’t care what they said. I loved that everyone was jealous of me, and there was nothing they could do about it. I felt superior to all the other kids.

For many years this is what our parties would be like. Every year I would make my paper chains and drawings and stay on the ladder for hours making the other kids jealous. It was like this until about three years ago, when I realized that I was no longer one of the youngest kids at the party. There were kids much younger then me who had never gotten a chance to hang their decorations from the ladder. I then understood that I could not dominate the ladder anymore; I had to give the younger kids a chance. This was when the whole succot party changed for me. I was no longer a greedy little kid who could get away with hogging the ladder for hours. I was a responsible and mature ten-year-old, and I needed to act like one. After I realized this, I would only stay up on the ladder for a few minutes and then step down to let others have a turn. My parents and all of the other adults were impressed with how I was growing up and becoming less selfish. I was proud of myself too; I felt like I had become a big kid.

Now the kids at the succot party look up to me like I am an adult because they are so much younger than me. My role at the succah parties today is to help the little kids when they make their decorations. I help them cut the paper chains, and I hold the other end of the string while they slide the colorful beads onto it. After they finish, I walk over to the succah with them to hang the decorations. I am more mature and older now, and it is the younger kids’ turn to hang up their own decorations. I stand on the ground and hold on to the ladder, supporting it solidly. I look up and watch as the younger kids climb up with big smiles on their faces. I watch as they hang up their decorations for the first time. I know that I am no longer a little kid, and it is their turn to hang their decorations and stand on top of the ladder for the very first time.

The Magical and Memorable Meanings Behind Rosh Hashanah Food

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When celebrating Jewish holidays, food plays a central role. Food is more than just nutritional sustenance or something that tastes good. It is Jewish history, culture, and heritage made manifest. Food tells a story and Jews have long made sure that holiday meals weave a rich tale. From the many foods on the Passover seder plate to the latkes served on Chanukkah, Judaism has a myriad of foods with symbolic meanings and spiritual significance.

Rosh Hashanah is no exception. Across the Jewish diaspora, Jewish communities have a variety of different symbolic foods they eat when ushering in the new year. Here are the many foods served for Rosh Hashanah and the fascinating meanings behind each of them.

Round Challah:

Challah traditionally eaten every Shabbat, but on Rosh Hashanah a special round challah is served. The circular shape represents the endless cycle of life and creation. Additionally, some say the round challah resembles a crown, a reminder that God is king of the universe. Sometimes honey or raisins are added to the challah for an extra touch of sweetness to usher in a sweet new year.

Apples:


Apples become ripe in early fall at the same time Rosh Hashanah occurs. Even in colder European climates the sweet apple will still grow. Since this sweet fruit naturally appeared around Rosh Hashanah, apples have long held a deep connection to the holiday. Apples’ sweet taste is used to represent the desire for a sweet new year.

Rabbi Shimon Apisdorf proposes a further meaning behind serving apples. While most fruit trees grow their leaves before the fruit in order to shield the fruit from the sun, apple trees grow their fruit without leaves for protection. This is like the Jews, who practice their beliefs openly, even if it makes make them appear different and leaves them vulnerable to prejudice.

Honey:


Sweet foods like honey and fruit served on Rosh Hashanah act as a way to usher in a sweet new year. Another reason honey is such an important symbol is because in the Torah Israel is referred as “a land flowing with milk and honey” (Exodus 3:8). Serving honey pays homage to this biblical reference.
The tradition of dipping apples in honey combines their individual meanings and makes for an even sweeter new year.

If you want to add some apples and honey to your Rosh Hashanah menu, try our delicious recipe for apple honey cake.

Squash:

Karaa is the Aramaic word for squash, which has a similar sound to the Hebrew term for “rip apart” and “read”, k’ra. The squash has two meanings, asking that our evil deeds be ripped away and our good ones read before god. There is no particular type of squash this symbol refers to, some families use pumpkins, some use zucchini, and others use assorted different squashed.

For fun ways to incorporate squash into your Rosh Hashanah menu try our butternut squash lasagna or stuffed acorn squash.

Black-eyed-peas:

In Aramaic, the words for black-eyed peas are rubia or lubia. These sound similar to the Hebrew word yirbu which means “many” and “heart.” In serving black-eyed-peas we ask that our merits become many, and that God hearten us. In some communities, green beans or fenugreek are used instead.

Leeks:


In Aramaic, the word for leek is karti which relates to the Hebrew word kareyt which means “cut.” In serving leeks we ask that those who would wish evil upon us be cut down.

You can incorporate leeks into your holiday menu with our recipe for potato leek bourekas.

Swiss Chard:


The Aramaic word for Swiss chard is selk, it relates to the Hebrew verb “depart,” and is used to invoke the blessing that our enemies and those who wish evil upon us shall depart. In some communities, beets are used instead.

Dates:


The Aramaic term for date, tamar, shares sounds with the Hebrew verb tam which means “finish,” The dates represents the wish that our enemies and those who wish evil upon us will come to an end.

A sweet way to serve dates is stuffed with marzipan.

Pomegranate:


The many seeds inside the pomegranate represents the many blessings we hope the new year will be filled with. Additionally, it was once believed that each pomegranate held 613 seeds, the same number of mitzvot written in the Torah.

Carrots:


Carrots can have multiple symbolic meanings at the Rosh Hashanah table. The Yiddish word for carrot is ma’rin, which also means “increase.” By eating carrots one asks for their merits and blessings to be increased. Carrots can also represent wealth. Sliced carrots resemble gold coins and so eating them is a way to ask for further riches. In Hebrew the word for carrot is gezer which is very close to the g’zar the Hebrew word for “decree.” Serving carrots on Rosh Hashanah symbolizes a desire to have God nullify any negative decrees against us.

For a traditional way to serve carrots at your next Rosh Hashanah dinner, try our recipe for tzimmes.

Lamb:


The literal translation of Rosh Hashanah is “head of the year.” This recalls the biblical quote “God will make you as the head, and not as the tail” (Deuteronomy 28:13). A lamb’s head can be served at the holiday dinner table in order to start the year with strength and determination at the head, rather then being stuck at the tail end of things.

It may not be a lamb’s head, but our recipe for freedom lamb is a great addition to any new year’s menu.

Fish:


The tradition of starting the new year “at the head, and not at the tail” may have started with a lamb head, but over the centuries it shifted include fish heads as well. Some families will eat the fish head, while others are fine with just having it at the table.

Serving fish has more meanings than just their heads. Fish are creatures that are always aware of their surroundings and constantly swimming. By serving them we show how we are constantly aware of God and on the lookout for opportunities to do good. Furthermore, fish multiply in great numbers, serving fish represents a desire for our families and the Jewish population of the world to grow.

Our recipe for samekh harra is a great way to add fish to the menu.

I hope you enjoyed this look into the many traditional foods served at Rosh Hashanah tables across the world. Hopefully you’ve found a new dish full of meaning to serve next Rosh Hashanah.

Fun fact: A lighthearted recent Rosh Hashanah food is to serve a raisin inside a piece of celery wrapped up in lettuce. This is a way to ask god to “Let-us-have-a-raise-in-salary.”

What is Shavuot?

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Shavuot may not be the most well-known Jewish holiday, but it is a very important one with rich religious and cultural significance. Here is what my Uncle Sandy (Rabbi Daniel Goldfarb) had to say about this incredible holiday:

Shavuot, the Festival of Weeks, is one of the three pilgrimage festivals in the Torah, along with Passover in the spring and Succot in the fall. While Succot and Passover are each a weeklong, Shavuot is only one day (two days for many Jews outside of Israel), and at first glance it lacks the color and zest of the previous two holidays. But first impressions can be deceiving.

Shavuot is unique among the Bible’s holidays in that it does not have a fixed date in the Hebrew calendar, unlike Rosh Hashanah, Yom Kippur, Passover and Succot. Shavuot comes 50 days after Passover, and the name the “festival of weeks” highlights the connection between these two holidays. It is also called the holiday “of the first fruits” and “of the harvest.” Shavuot’s content in the Torah is agricultural, referring to the wheat which hopefully has grown well and is ripe at this time. Colorful ceremonies of “first fruit offerings” are still very common today in Israel at kibbutzim and moshavim (communal and shared farms), even if they are not religious.

The Torah gives clear historical, as well as agricultural, reasons for Passover (the exodus from Egypt) and Succot (the little huts the Children of Israel slept in during the wandering in the desert). Shavuot in the Torah has no historical function. The tradition that the Torah was given to Moses and the Jews at Mount Sinai on Shavuot comes later, about 2000 years ago, in the Rabbinic tradition (the Talmud). It took some clever interpretation; the Torah does not specify the date of the revelation at Sinai either. Assigning it to Shavuot adds an important spiritual dimension to the holiday.

Over the centuries a number of traditions have developed around Shavuot. Many people decorate their homes and synagogues with greens, and the giving of the Torah is recalled in all-night learning sessions. Jerusalem, Tel Aviv and many communities in Israel are busy all night, with people wandering for study from one place to the next. And there’s an old and popular custom for people to eat dairy foods on the holiday, recalling the verse in Song of Songs 4:11 “milk and honey are under your tongue.” Others say the Torah nurtures the Jewish people the way a mother’s milk nurtures the new-born. And the Book of Ruth recounts a touching story of kindness and inclusion, how a Moabite woman became the great-grandmother of King David, is read on Shavuot. Shavuot is a lovely holiday that can be celebrated both with community in the synagogue and with family or friends in the home.

Who are the Kohanim: The Story of the Jewish Priests

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This picture is of the Kohanim tombstone of one of my family members.

On December 20th, 2020 I had the privilege of attending an outdoor bar mitzvah ceremony for my friend’s son. It was a deeply moving and inspiring event that I am grateful I got to experience. During the ceremony I mentioned that I was a Kohen. Upon hearing this my friend asked me to serve the first Aliyah (Torah reading) at the bar mitzvah. It was an honor I was happy to do, but it left me curious about what being a Kohen meant and the history of the Kohanim.

Wanting to know more, I reached out to my Uncle Sandy (Rabbi Daniel Goldfarb), an expert on all things Jewish. Here is what he had to say:

The Kohanim are a big topic – history, scope, sociology, residuals in today’s Jewish world, etc.  The Wikipedia article is quite good and quite detailed. It discusses the applicable matters today, such as aliyot for the Torah reading and birchat kohanim, the priestly blessing.

Another, shorter, article can be found here.

But of course, there are many articles and papers written on the subject.

How do we know that we are Kohanim?  In some families it’s easier, because of the name.  People with names like Cohen, Katz, Kahan, Kagan are usually Kohanim, though that is not always dispositive.  For people like us it relies on family tradition.  Gramps, who did not have a serious religious education or home experience, nonetheless always said that his father’s family were Kohanim.  So his father had told him.  I got “proof” of this, as indeed do many people, when I saw his father’s gravestone at the cemetery in Boston.  On the tombstone were inscribed the hands held up for the, which is a common feature on graves of Kohanim.

I’ve heard from other Kohanim that they have confirmed their status the same way, though many probably have only the oral tradition. 

Today there are vestiges of the tradition – the first aliya, though as you will read, many (most?) Reform and some Conservative congregations have done away with it.  Birchat Kohanim is still done in Orthodox synagogues and some Conservative synagogues – in Israel every day, on the Festivals in the Diaspora.  Traditionally Kohanim are careful about (stay away from) cemeteries and they “officiate” at Pidyon Haben (redemption of the firstborn) ceremonies.  The latter two are still observed in more traditional parts of the community.  Kohanim are not supposed to marry divorcees or converts.

Kohen status passes from the father to their male children.  Your girls are not, nor will their children, even male children. There are some conservative synagogues which will give the Kohen (first) aliya to a Bat Kohen (daughter of a Kohen).

As I say, this is a BIG topic.  I hope I’ve responded to most of your questions and pointed you in the direction to learn more.

Love to you all, Sandy

I decided to follow his advice and do my own research into the Kohanim and their incredible history.

The history of the Kohanim

The story of how the Kohanim become the Jewish priests starts during the Exodus from Egypt. While Moses was receiving the 10 Commandments on Mount Sinai, the children of Israel built a golden calf that they began to worship (Exodus 32:4). The only group of Israelites that didn’t succumb to idol worship were the Levites. In return for their adherence to their faith it was decided that they would become the priestly servants of God. Of the Levites, Moses’ brother Aaron was selected as the first Kohen and high priest. Aaron’s descendants followed in his footsteps, his role as priest and Kohen status passed on to his sons and their sons in turn through the eons.

When the great Temple of Jerusalem was constructed, the Kohanim served as its priests and keepers. They had a variety of sacred duties including lighting the menorah, offering incenses, and leading sacrifices. They wore special clothing and had to follow strict rules meant to keep themselves pure. They also handled much of the administrative, logistical, and legal aspects of activities relating to worship.

During each generation one of the Kohanim would be selected to be the High Priest, who could override any other Kohanim. The High Priest alone was permitted to enter the Holy of Holies on Yom Kippur to make offerings to God.

After the destruction of the temple in Jerusalem and the Jewish diaspora, the role of the Kohanim as leaders in the faith diminished as rabbis become the main Jewish spiritual and community guides. However, the difference between rabbi and Kohen remain. While the Kohanim no longer lead the Jewish faith they still serve an important function in Jewish religious rites.

Determining Kohen Status

Kohen status is passed from a father to their sons, women cannot hold or confer it. There is no definitive way to prove Kohen status beyond individuals’ self-identification, but there are some factors people will use to back up their claims of Kohen status.

The popular Jewish surname “Cohen” was derived from Kohen, sometimes the last name is used to identify if someone is a Kohen. However, this is not a particularly effective method as not all people named Cohen are Kohanim and not all Kohanim are named Cohen. Many Kohanim use their family history and traditions to back up their Kohen status.

There is some evidence of a unique genetic marker on the Y chromosome that could possibly prove Kohen status. That being said, presently there is still not enough DNA evidence to make accurate identifications of who is a Kohen.

Ultimately, without any sort of verifiable hard evidence available, identifying oneself as a Kohen is part of a cultural honor system.

Privileges and restrictions of the Kohanim

Being a Kohen still carries a variety of special privileges and restrictions today.

Kohanim are forbidden from being in close proximity to dead bodies other than those of close family members. Many Kohanim avoid cemeteries entirely and will only attend funerals for immediate relatives.

There are a variety of restrictions on whom a Kohen is allowed to marry. Traditionally, a Kohen cannot marry a woman that has been divorced or converted. In the Orthodox community violating the marriage restriction can result in the stripping of one’s Kohen status.

Kohanim have the honor of being called to give the first aliyah, the blessings over the Torah, during religious services. The Kohanim also deliver the Birkat Kohahim (priestly blessing) during services. In Israel, the Birkat Kohahim is recited during most services, but elsewhere it is only performed on major holidays.

The Kohanim are also central to the Pidyon Haben. The Pidyon Haben is a ceremony of redemption for Jewish first-born sons. According to the Torah, God said that the Israelites must “redeem every first-born male among your children” (Exodus 13:13) because during Exodus their first-born were spared while the Egyptian’s were not. On a first-born son’s 31st day of life, their parents must perform this redemption ceremony by paying five shekels to a Kohen.

The history of the Kohanim is a rich and fascinating one. I am both proud and honored to be a part of it.

Fun Facts:

The International Kohanim Society maintains a database of Kohanim, there are thousands of them registered with the society from across the globe.

The first Kohen-Levi family reunion to happen in over 2,000 years occurred in 2007 in Jerusalem. You can read about it here.

Leonard Nimoy’s famous live long and prosper hand gesture from Star Trek was inspired by a hand sign that Kohanim use when delivering blessings. You can read more about it here

Further Reading:

You can read my Uncle Sandy’s words of wisdom about how the Jewish calendar works here and about the holiday of Shavuot here.

Passover Wisdom From Robin Williams

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The late great comedian Robin Williams was known for his hilarious impressions, madcap humor, and infectious energy.

While Robin Williams was not himself Jewish, he had a deep connection to the Jewish people. He starred in the Holocaust movie “Jakob the Liar”, where he played the titular Polish Jew. He had a great Yiddish accent and would frequently incorporate funny but tasteful uses of it into his acts. For all these reasons and more, many consider him to be an honorary Jew.

Below you can watch Robin Williams hysterical retelling of the story of Exodus:

Lessons from the Gold and Silver of Slavery and the Journey to Freedom

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When you’ve been faced with a difficult experience, were you able to learn something from it?  Did you internalize these lessons and continue to grow afterwards? Or did you miss an opportunity to learn and grow?

In Exodus, the Hebrew slaves were given gold and silver by the Egyptians (Exodus 3:22). After crossing the Sea of Reeds, the Children of Israel (comprised of mixed multitude of Hebrew slaves and some Egyptians), used this gold and silver to build two objects: a Golden Calf (Exodus 32:4) and they also build the Arc of the Covenant (Exodus 25:11).

Some built The Golden Calf, an idol to worship in the instead of God, which greatly angered God. This demonstrated that some of the Children of Israel had lost their way, returning to idol worship, and giving up faith in God.

Others built the Arc of the Covenant. A box beautifully decorated with the gold and silver from Egypt. Inside they placed two sets of tablets containing the Ten Commandments, one set was written by God and broken by Moses while other was written by Moses and intact. They protected the Arc of the Covenant in the Wilderness and later brought it to the Land of Israel where it was placed in Shiloh for 369 years.

The Golden Calf was an object to worship and had no benefits and no lasting significance.  The Arc of the Covenant was a vehicle to enable worship – not the object – but the lessons contained within. The lasting impact of the Arc of the Covenant has been significant  – as we continue to honor the learnings it holds today.

Growth can come from change. When there is a catalyst of change, we all change in some way.  When we experience a period of suffering, there is an opportunity to learn.  After 400 years of slavery, the Children of Israel had an opportunity to learn. In some ways, the “gold” that the some of the Hebrew slaves received from some of the Egyptians was the learning from the slavery. When the Children of Israel went to the Wilderness, some of the Children of Israel used the gold to build the Golden Calf, which was an object to worship. This counteracted the vision of Abraham which was one god – monotheism. Moses was very upset at this development and smashed the set of the 10 commandments. The Children of Israel used the remaining gold to build the Arc of the Covenant which houses the ten commandments tablets and was a vehicle to worship. The Arc of the Covenant was carried to Shiloh where it remained for 369 years.

In summary, after a difficult period, some people learn and some do not. After experiencing change, some people maintain their learning and continue to grow and some do not. After more time, ideally, you continue to change, learn, grow, and sustain the growth.

Here are a few questions for your seder inspired by the biblical use of gold and silver, hopefully they inspire lively and thought-provoking discussions.

Adults:

  • What is an example of your “gold and silver” (your learnings) from a difficult experience?
  • Did you have an experience of creating a Golden Calf?
  • When have you created an Arc of the Covenant with your learnings?

Kids:

  • Have you had a difficult experience and learned something valuable?
  • Have you even forgotten your lessons and made the same mistake again?
  • What is an example of a lesson that you learned that you would never forget?