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In Memory of Distinguished American Sephardi Federation Board Member David Ribacoff, A”H. Born in Soviet Bukhara (now Uzbekistan), David Ribacoff was one of eight members of a traditional Sephardic family who emigrated to Egypt in 1928. Growing-up in cosmopolitan Cairo, David was a member of the Adly Street Synagogue and married a member of the community, Lisette, in 1955. After the Suez Canal crisis of 1956, they moved with their young son to Brazil, before, in 1963, settling in New York. David was one of the founders of the Bukharian Jewish community and was a champion of Sephardic history and culture throughout his decades of dedicated service to the American Sephardi Federation. The ASF’s National Sephardi Library & Archives is home to the David Ribacoff Collection, featuring historical documents, photographs, and ephemera. The newly launched David Ribacoff Fund is to serve as a living memorial supporting research, publications, film screenings, lectures, and concerts throughout the year.
 
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27 April 2020
The Sephardi Ideas Monthly is made possible by generous readers like you. Now there is a new way to show your support. Become a Patron of the Sephardi Ideas Monthly via Patreon and your name will appear in each edition along with essays and interviews from the rich, multi-dimensional world of Sephardi thought. Thanking you in advance!
 
Sephardi Ideas Monthly is a continuing series of essays and interviews from the rich, multi-dimensional world of Sephardi thought that is delivered to your inbox every month.  

In honor of Israel’s Independence Day, this month’s issue of Sephardi Ideas Monthly features Dr. Murray J. Mizrachi's fascinating and informative essay, “A Sephardic Component to Zionism in Israel Education.” The essay originally appeared in Insights from the Sephardic Tradition: An Educational Guide.  Mizrachi, an ASF Broome & Allen Fellow, currently lives with his wife and children in Brooklyn, NY, has a doctorate in philosophy from the Spertus Institute for Jewish Learning and Leadership, teaches business courses at CUNY, and was named to the Jewish Week’s “36 under 36” for his work in the Sephardic community, including as founding Executive Director of the Sephardic Community Alliance (SCA).

Dr. Murray J. Mizrachi 
(Photo courtesy of Dr. Mirzrachi) 
 

 
 
A Sephardic Component to Zionism in Israel Education
 
Mizrachi begins by identifying a problem and making a fundamental distinction. The problem is an imbalance that characterizes Israel education:
For students growing up in… Jewish educational systems… a discussion of the Sephardic or non-Ashkenazic contributions to Zionism and the Jewish State has been almost non-existent.
Murray aims to correct the imbalance by highlighting “Sephardic voices of self-determination and nationhood from the modern period.”

The fundamental distinction that Murray makes is between the overwhelmingly secular character of European Zionism as opposed to the largely traditional character of Sephardi Zionism: 
European ideals of Zionism often sought a purely secular and socialist state. By contrast, for Sephardim it was and is often harder to separate the messianic and traditional understanding of Shibat Zion from “modern” or “political” Zionism. Sephardic Zionism is connected to its traditional and Jewish past in many ways.
As Murray details, Sephardi attempts in the modern period to revitalize life in the Holy Land can be traced back to the 16th century, when Safed became a center for both legal scholarship and mystical writings and activities, while economic investments were made in neighboring Tiberias.
 
Click to read “A Sephardic Component to Zionism in Israel Education”
In the 19th century it soon became clear that, no matter where Jews might be in their far-flung centers around the world, the same idea was germinating in the minds of forward-looking people, namely, the re-establishment of a Jewish national home in Zion. For instance, the Sephardi-American politician, Mordechai Manuel Noah (1785–1851), composed his Discourse on the Restoration of the Jews in 1844, in which he argued, “that a practical territorial restoration in Zion is possible.” Walking the walk:
Judah Touro (1775–1854)… a successful American-Sephardic businessman… left his fortune under the custodianship of Sir Moses Montefiore (1784–1885) specifically to be invested in the Holy Land… Montefiore would eventually use these funds to build the Mishkenot Sha’ananim and Yemin Moshe sections of Jerusalem.
Meanwhile, Sarajevo-born Rabbi Yehudah ben Shelomo Hai Alkalai (1798–1878) was moved by Montefiore’s activities (“there was nothing like this from the time the people of Israel were exiled from their land”) to compose his classic work, Minhat Yehudah (1844). R’ Alkalai both encouraged the practical establishment of agricultural settlements in the Land of Israel and called “for a Congress of Jews to collectively begin the process of redemption.” As Mizrachi notes:
Rabbi Alkalai was careful to stress that his ideas were in congruence with the great sages of the past such as Rabbi Isaac Abrabanel. Unlike later secular Zionists, his entire outlook was through the prism of the Bible and rabbinic tradition.
Mizrachi further notes that, according to Israeli scholars, R’ Alkalai directly influenced Herzl’s father and grandfather. This is an important point. Contrary to popular perception, Herzl’s Zionist ideas didn’t simply grow out of his response to anti-Semitism. Rather, the experience of anti-Zionism rekindled ideas of national redemption that Herzl had been exposed to during his childhood.

Mizrachi goes on to summarize pre-state pioneering efforts across the Middle East, the history of Sephardi Aliyot, before assessing the towering figure of Hakham Rabbi Ben Zion Meir Hai Uziel, Israel’s first Sephardi Chief Rabbi.

The establishment of the State of Israel was one of the great political and cultural events of the 20th century. Mizrachi’s essay helps place in proper perspective the Sephardi contributions to Israel’s national revival, a revival that is proving to be one of the great blessings of Jewish and world history as Israel is becoming one of the most important innovative states in the 21st century. The American Sephardi Federation is very pleased to wish our readers Hag Atsmaut Sameah (“Happy Independence Day”) with Dr. Murray J. Mizrachi’s fascinating and important article, “A Sephardic Component to Zionism in Israel Education.”
Feature Photo:
Purim parade of Libyan Jews (including Jewish Girl Scouts and Boy Scouts) carrying a large Jewish National Fund (Keren Kayemeth LeIsrael) קרן קיימת לישראל Tzedakah Box, Tripoli, Libya, 1932.
The Monthly Sage החכם החודשי 

Hakham Yehuda Alkalai 
 
Rabbi Yehuda and Esther Alkalai, Vienna, 1874 
(Photo courtesy of the National Library of Israel/Wikipedia)



The sage for the month for April, 2020, is Hakham Yehuda Alkalai (1798-1878).

Yehuda was born to his mother and Hakham Shlomo Alkalai in Sarajevo, Bosnia. Young Yehuda studied both with his father and with Hakham Eliezer Papo, author of the great moral treatise, Peleh Yo’etz.

At the young age of 27, Yehuda was appointed Chief Rabbi of the Sephardi community of Zemun (today part of Belgrade, Serbia).

The 1840 Damascus libel and the generally untenable situation of many Jewish communities around the world moved R’ Alkalai to compose a book, Minhat Yehuda (“The Offering of Judah”), that interpreted the traditional vision of redemption in earthly terms. Decidedly ahead of his time, Rabbi Alkalai called for reviving Hebrew as a spoken language, electing a Jewish constituent assembly in the land of Israel, and promoting Aliyah. R’ Alkalai spent the rest of his life disseminating his vision by travelling to various communities and writing numerous treatises and books. Theodore Herzl’s grandfather became an enthusiastic follower of R’ Alkalai, and through his grandfather young Herzl was exposed to a vision of Jewish national revival.

This remarkable visionary and communal rabbi moved to Jerusalem in 1874 at the age of 76. He passed away there four years later. The Israeli town of Or Yehuda is named after him, and five of R’ Yehuda’s students established the city of Petach Tikva.

In the following passage, R’ Alkalai explains how one aspect of the messianic idea means developing sources of livelihood for those living in Israel:
The People of Israel and their leaders, most of all, the noble people of Israel, are obligated to protect and attend to the livelihood of our brethren, the People of Israel, the first to dwell in the Kingdom of G-d, in the Holy Land, those going to live there. And when the People of Israel will hear that the Lord has remembered His people and provided them with bread, their hearts will awaken to returning to G-d and fill His House.
For this reason the first redeemer has been called Messiah son of Joseph – because he resembles Joseph. Joseph’s greatness was in that he was under Pharaoh's control, and thus it is that the greatness of Messiah son of Joseph will be under the control of His Grace, our Lord, may His glory be exalted. Just as Joseph was sent by G-d in advance of his brothers for sustenance, thus will Messiah son of Joseph be sent for the purpose of sustenance by G-d, to attend to and protect the livelihood of our brethren Children of Israel, to develop sources of work and craft so that they may earn a living and not be humiliated by hunger before the Gentiles.
                                                                                                                  Continue reading...
Sephardi Gifts:
 
Loving Truth and Peace: The Grand Religious Worldview of Rabbi Benzion Uziel
by Marc D. Angel

Rabbi Benzion Uziel (1880-1953) was one of the leading rabbinic figures of his generation. He served as Chief Rabbi of Tel Aviv-Jaffa and Salonika before becoming the Sephardic Chief Rabbi of the Land of Israel (1938), a post he held until his death. 

A scion of great Sephardic rabbinical families, he was also well-steeped in the teachings of the Ashkenazic tradition. A staunch traditionalist, he was innovative and sensitive to the challenges to modernity. He was a religious Zionist who taught respect for all Jews, even those who were not religiously observant. He was deeply devoted to the particular teachings and norms of halakhic Judaism, while also maintaining a universalistic outlook and a genuine concern for the well-being of the non-Jewish population within Israel. 

Rabbi Uziel was a prolific author. His volumes of responsa, Mishpetei Uziel, are models of halakhic erudition, clarity and sensitivity. Various speeches, sermons, and addresses were included in a volume, Mikhmanei Uziel, reflecting not only Rabbi Uziel's worldview, but also the pressing issues within the Jewish community of his time. Shaarei Uziel is a two-volume work dealing with the laws of guardianship of orphans and with the laws of charity in general. Hegyonei Uziel is a two-volume work in which Rabbi Uziel presents a general philosophy of Judaism.

This book draws on the various published writings of Rabbi Uziel to present his grand religious worldview. He dealt with issues that are of continuing concern to the Jewish people, such as conversion, halakhah in a modern Jewish state, the role of women in Jewish law, Jewish nationalism, and tolerance. 

 
Jewish Life in Muslim Libya: Rivals and Relatives
By Harvey E. Goldberg 

In 1949 more than 35,000 Jews lived in Libya, but close to ninety percent had left before Libya attained its independence in 1952. Jewish Life in Muslim Libya combines historical and anthropological perspectives in depicting the changing relations between Muslims and Jews in Libya from the early nineteenth century up to the middle of the twentieth century.

Harvey E. Goldberg shows that the cultural and religious worlds of the Jewish and Muslim communities in Libya were deeply intertwined in daily life and largely remained so despite political and social changes under successive Ottoman and Italian rulers. He documents the intricate symbolic linkages of Jews and Muslims in different periods and in a variety of settings. His accounts of traditional Jewish weddings, of mock fights between Jewish teams that took place in early nineteenth-century Tripoli, and of the profession of street peddling demonstrate that, despite age-old images of Jews as outsiders or infidels, Jews were also an essential and familiar part of the local Islamic society.

Goldberg's narrative continues through the British Military Administration in Libya, a period which saw growing Libyan nationalism and, in 1945, three days of riots in which more than 130 Jews were killed. Goldberg reflects on how these events both expressed and exacerbated a rupture in the social fabric linking Muslims and Jews, setting the scene for the mass emigration of Libyan Jews from their homeland.

 
American Sephardi Federation
American Sephardi Federation
Sephardi Ideas Monthly
Sephardi Ideas Monthly
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The ASF Institute of Jewish Experience presents:

The Greek Experience


Explore the world of Greek Jewry from the ancient Romaniote to the Sephardim and others who made it to and through Greece.

An online course presented in 10 minute episodes.
Learn at your own pace.


Please sign-up now!

Total cost of the course is $75.00

Jews have been in Greece since before the Temple was destroyed. They were in Greece upon the founding of the Greek Orthodox Church. Community members, known as Romaniote, made their way through Venice, Byzantium, Spain, across the Ottoman Empire, and beyond.
 
Dr. Yitzchak Kerem provides an overview of the unique languages, liturgical nuances, and communal life of Jews across Greece. Dr Kerem spent significant time living in Greece and researching Greek and Sephardic history. Photographs, maps, and personal accounts provide course participants with a full picture of the unique nature of the Jews of Greece and its surroundings.
 
In the course, participants will look at major influential points in Greek Jewish history. They will explore The Golden Age of Salonika, a time when Greece’s northern city was a hub of Jewish scholarship. Kerem introduces the tension arising in the Greek Jewish community because of Shabtai Tzvi and the Sabbateanism movement that brought with it false messianism and conversion to Islam, at least outwardly.
 
The course looks at when the Alliance Israélite Universelle moved in and the Sephardic culture in Greece developed a rich secular culture with its own novels, theater, and music. 
 
This is part of the greater Jewish heritage and history that is often overlooked. ASF IJE online courses will bring to life all parts of the greater Jewish Experience.

For more information and other ASF IJE online course offerings visithttps://courses.instituteofjewishexperience.org/


The ASF Institute of Jewish Experience presents:

The Crypto Experience

The Global History of Secret Jews

An online course presented in 10 minute episodes.
Learn at your own pace.


Please sign-up now!

Total cost of the course is $75.00

The ASF Institute of Jewish Experience is proud to present “The Crypto Experience,” an online course on Crypto-Jews. It is part of a series of online courses on a variety of topics that make up the robust Jewish experience.

For hundreds of years there have been descendants of Crpto-Jews, who have covertly kept some of their traditions while maintaining a very different public persona. It is a question of identity, be it Huegenot, Catholic, Sephardi, or Mashadi. Professing one faith on the outside and another on the inside speaks to our quest for defining identity today.

These questions of identity that we think are so new and so relevant are really rather old questions under different circumstances. In this course Dr. Hilda Nissimi (Bar Ilan University) presents an overview of crypto societies historically and in the context of today. She challenges the participants to ask themselves difficult questions like: What defines identity? If I project this outer self, how do I keep my real me? Who is the real me? Am I the me before the expression of an outer facade? Is it a new me?

The course discusses these questions as they pertain to Jews, specifically. What does it mean to be a Jew? What do I have to keep if I want to call myself a Jew? Am I allowed to change? Am I the person to decide? Who will decide? How can anyone decide under such circumstances?

In order to understand this in historic and cultural contexts, world-renowned scholars and experts in the field have joined Dr. Nissimi and will be presenting the challenges facing a range of crypto societies: 

Huegenots – Dr. Hilda Nissimi
Spanish-Portuguese Crypto Society – Dr. Ronnie Perelis (Yeshiva University)
Bildi’in of Morocco – Professor Paul Fenton (Sorbonne Université, Paris) 
Mashhadi Jews of Iran – Dr. Hilda Nissimi
Tracing Jewish Roots – Genie and Michael Milgrom
Growing Up Mashhadi– Reuben Ebrahimoff


For more information and other ASF IJE online course offerings visit: https://courses.instituteofjewishexperience.org/

 and your generous tax-deductible contribution will empower the ASF to fight for Jewish unity and champion the Sephardi voice in Jewish communal affairs at home and abroad, as well as in our programs, publications, and projects. 

Contact us by email to learn about giving opportunities in honor or memory of loved ones

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