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May 23, 2024

Galit Levi on Her Decades-Long Career in Fashion and Pro-Israel Designs

Galit Levi has been an icon in Israeli and international fashion for decades. Known for her evening gowns and bridal wear, she has also communicated messages of peace and love with her designs. 

The Peace Dress – Linor Abergil Miss World – Galit Levi -1998

In 1998, she made The Peace Dress, featuring images of Prime Minister Yitzhak Rabin, Palestinian leader Yasser Arafat and U.S. President Bill Clinton, which Linor Abargil, winner of the Miss World pageant, wore at the ceremony. The next year, Levi designed a Star of David corset art piece for Rana Raslan, the first Israeli-Arab to be crowned Miss Israel, which showed the power of coexistence in the Jewish state. Levi also dressed a number of celebrities and influential women including Gal Gadot, Bar Refaeli, Noa Tishby and Minister Gila Gamliel.

“I aim to demonstrate that despite the immense adversities our people have faced, we remain resilient and proud of our Jewish heritage.”
– Galit Levi 

The Journal caught up with Levi, who has been operating a showroom in Tel Aviv since 1995 and recently opened a new showroom in Manhattan featuring high-end gowns and customized creations alongside an art gallery. 

Interview edited for clarity and length.

Jewish Journal: What inspires you to design clothing?

Galit Levi: As a couture fashion designer and artist, I find inspiration in a variety of sources, whether it be a movie, a book or even a flower I see on the street. I often encounter different colors, textures and patterns in random things, and I immediately get excited and want to create something based on them. I also like to combine art with fashion. Last September, I participated in New York Fashion Week (NYFW) through a special collaboration with the renowned artist Yigal Ozeri, where I printed his paintings on fabrics. Currently, I am working on a new ready-to-wear collection inspired by my own paintings. Being Jewish and born and raised in Tel Aviv, cultural influences specific to Israel also play a significant role in inspiring my designs. From traditional Jewish ceremonies and celebrations to modern Israeli pop culture, there’s a wealth of inspiration to be found in the local context.

JJ: How can fashion change the world?

GL: Fashion has a global influence on everything. What you wear symbolizes who you are, and fashion can also represent different cultures and influence political opinions. Additionally, fashion can impact a person’s confidence and personality, representing who they are. Fashion has the power to change the world by bridging cultures, promoting diversity and fostering dialogue. As a Jewish Israeli designer working globally, I can use fashion to celebrate my heritage while embracing inclusivity.

JJ: When did you go into fashion?

GL: From the age of 7, I began sewing clothes for my Barbie dolls using scraps of fabric I found at my parents’ house and held fashion shows for my grandmother, Golda, during her weekly visits. At the age of nine, I started drawing “sketches” of clothes that I gave to clothing store owners because I was dissatisfied with the selection they offered. At 14, I discovered a discarded sewing machine at home and began creating my own garments without formal training. Upon joining the army, I realized that fashion was my true calling. After completing my military service in the Israel Defense Forces, I enrolled in fashion design studies at the Fashion College of Engineering, Design,and Art in Ramat Gan. I opened my first official fashion house in Dizengoff, Tel Aviv, at 22.

JJ: How has your life changed since Oct. 7?

GL: Despite having experienced wars and serving two years in the army, Oct. 7 marked a turning point for me. It was the first time I felt a profound sense of unease for Jews worldwide. Witnessing the rise of antisemitism, specifically in colleges, was deeply troubling, especially as a mother to a daughter who went to Columbia University. Moreover, with my nephew serving in the Golani Brigade, my worries intensified. It has become more crucial than ever for me to establish my name and creativity in the fashion industry. I aim to demonstrate that despite the immense adversities our people have faced, we remain resilient and proud of our Jewish heritage.

JJ: What is your ultimate goal, in business and in life?

GL: My aim is to leave a lasting impact on the fashion industry, inspiring others with my unique vision and passion for creativity. Through my work, I hope to contribute positively to the world, spreading joy, confidence and a celebration of diversity through fashion.

Galit Levi on Her Decades-Long Career in Fashion and Pro-Israel Designs Read More »

The New Reality of What Is Genocide

Once the sole descriptor of a limited number of horrific events in history, the word “genocide” has become the term of preference for conflicts around the world. Coined in the shadow of the horrors of the Holocaust and Stalin’s famine in Ukraine by the Jewish legal scholar Raphael Lemkin, the term has now been co-opted to describe any number of events including threatened cultures, ethnic strife, racial imbalance, civil war, rebellion, and religious conflicts. 

Nowhere is this clearer than in the midst of the Hamas–Israel conflict, which has stirred enormous debate throughout the world as to what really constitutes a genocide — a not always civil discourse made all the more painful by the linkage of the term itself to the Holocaust. Now, the United Nations is wading further into this argument as its General Assembly debates yet another tragic mass killing event amid an armed conflict that again raises the question of how we should judge what a genocidal event is truly.  

This month, the United Nations General Assembly (UNGA) will vote on an International Day of Remembrance for the victims of Srebrenica that officially recognizes the Srebrenica massacre of Bosniaks as a genocide. The proposed resolution has ignited a complex and nuanced debate about the judicious use of the term. Serbia opposes the resolution, emphasizing the need for a draft that eschews the term “genocide” and equally honors the historical atrocities that killed thousands of innocent Serbs and Croats during that violent civil war. 

The Srebrenica massacre was indisputably a devastating event in which horrible war crimes occurred; Serbia’s leaders do not deny this. To the contrary, its leaders, including current President Aleksandar Vučić, have honored the victims and recognized this dark chapter in history. But the U.N. resolution raises serious questions about whether all war crimes constitute a genocide. It also raises questions of inclusiveness as it was drafted in secrecy and includes no mention of simultaneous suffering of thousands of Serb and Croat civilians who were also killed. Serbia has additionally raised legitimate questions as to whether the events in Srebrenica rise to the level of genocide and whether the United Nations resolution is a political ploy or a reasonable effort to label an egregious act of violence as genocide.

Skepticism about the application of “genocide” to the civil war in Bosnia has been expressed by noted scholars of the Holocaust, including the great Yehuda Bauer, who, more than probably anyone on this earth, knows the intended meaning of the term “genocide” and despairs at the implications of overuse. As Efraim Zuroff, chief Nazi-hunter of the Simon Wiesenthal Center, wrote in the Jerusalem Post last month, “the upcoming United Nations General Assembly (UNGA) resolution to officially recognize the Srebrenica massacre as a genocide is a well-intentioned move plagued by potential pitfalls that could exacerbate tensions rather than foster reconciliation.” Israeli historian Gideon Greif, who was the president of the Independent Commission for the Investigation of the Suffering of All Peoples in the Srebrenica Region from 1992 to 1995, has described it as an “an ugly, disgusting political initiative.”

Given the danger of watering down the term “genocide,” an impulse that is implicit in this resolution, Israel has not been a supporter of an affirmative vote in the United Nations.

It is critical that the international community take a cautious and informed approach to genocide recognition. This is not new, as the United States and other countries have raised concerns about what should be characterized as genocide when debating the many awful events that have been debated before the U.N. and other international organizations.  

Lemkin, a lawyer born in Lviv, now Ukraine, who fled to the United States in 1941 and lost much of his family in the Holocaust, is the one responsible for the word “genocide.” He created the term for a crime so enormous there had previously been no name for it. He defined it as “the destruction of a nation or an ethnic group.” Genocide, he wrote, “is directed against the national group as an entity, and the actions involved are directed against individuals, not in their individual capacity, but as members of the national group.” In other words, genocide is when a national or ethnic group of people is killed not because of their actions, but because of their identity. He developed the word by combining the ancient Greek word genos (race, tribe) and the Latin cide (killing).  

The upcoming UNGA vote on recognizing the Srebrenica massacre as genocide has underscored the need for a thoughtful, informed, and rigorous approach to genocide recognition. 

So, when looking at the current resolution that will be placed before the U.N. General Assembly, the fundamental issue is whether it truly fits into that definition. The answer is complex and requires nuance. It also requires recognition of the dangerous implications of the broader and indiscriminate use of the term, and the importance of adhering to criteria reflective of the term’s origins and history.

The Holocaust was a distinct historical tragedy that society has acknowledged as an attempt to destroy or eliminate an ethnic group. Misapplying the term risks trivializing its significance, hindering efforts to prevent future genocides, and potentially obstructing reconciliation and healing processes. If the hundreds of mass killings that have occurred since the Holocaust are deemed to be genocide, the specific intention of using the term for the most horrific of such mass crimes will be diminished, and with it the term “genocide” itself.

The upcoming UNGA vote on recognizing the Srebrenica massacre as genocide has underscored the need for a thoughtful, informed, and rigorous approach to genocide recognition. As the international community navigates this challenging issue, it is essential to uphold the integrity of the term, the historical background and ask that there be a deeper understanding of these tragedies and how we embrace them. Without that debate, there can only be greater division, hatred, and pain. We must as a community of nations acknowledge the enormous significance of what a genocide really is and how we are to interpret it.


Seth Jacobson is nationally recognized public affairs consultant, the Founder of JCI and a regular lecturer at UCLA, USC and Pepperdine University. He is affiliated with KARV in New York.

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We Must Change the Narrative to Protect Jewish Students

It is both dangerous and misguided to think that the hate toward Jews on our nation’s college and university campuses will dissipate now that students are going home for the summer break. It is equally dangerous to think there will be substantial changes on campus after the rollback of the regressive diversity, equity, and inclusion offices (DEI) in numerous states around the country. The principles of DEI, which often hold that Jews are oppressors and must be held accountable for society’s ills, are deeply entrenched and are practiced in numerous student-facing administrative departments. 

Unfortunately, antisemitism remains structurally ingrained in the pillars of higher education; there is rampant hate among countless professors, and academic departments within universities and schools have made appropriate disciplinary threats to students who are violating rules regarding conduct only to later rescind them and acquiesce to unreasonable demands often made by threats. 

With the summer recess upon us, it is important that the entire Jewish community — from foundations to religious leaders of all denominations — truly understands what Jewish students and faculty have faced throughout this academic year. The events that unfolded after the Oct. 7 massacre in Israel, from the pain felt by so many Jews to the horrific harassment and hate that emerged, were so chaotic and fast-moving that understanding the scale, scope and true impact on Jewish students was unclear until now. 

A new Hillel International survey of college and university students nationwide reveals just how devastating the antisemitism has been on collegiate campuses and how students are responding to and managing this dangerous environment. The survey found that a majority of Jewish college students, 67%, have witnessed pro-Palestinian or anti-Israel protests at their respective schools. Sixty-one percent report that these protests have included behaviors and language that they found “antisemitic, threatening or derogatory toward Jewish people.” About 42% of Jewish students report that their school has been the site of an encampment. 

Significant numbers of Jewish students report knowing anti-Israel protesters who used anti-Jewish and often threatening rhetoric, which is vastly different from peaceful and acceptable political speech. Jewish students are not unaware that their classmates may appear friendly but are fomenting hatred; they know their peers’ politics and true feelings and witness them regularly. We now have data confirming that over half of the Jews in the survey know someone (54%) who participated in the “pro-Palestine” or anti-Israel protests. About a third (36%) know someone who was part of the encampments where protesters called for the murder of classmates and their communities. At least their hatred is out in the open. 

The implications for Jewish students’ safety are profound. Nearly 63% of Jewish students report feeling less safe at their schools as a result of the protests, and 58% of Jewish students at schools with “Gaza Solidarity Encampments” report feeling less safe because of the encampments. Moreover, 40% of Jewish students felt the need to hide their Jewish identity while on campus this year, and more than a quarter (27%) have felt unwelcome in a campus space (for example, in class or a campus organization), because of their Jewish faith or their views on Israel. A third (32%) of Jewish students report that they have been too scared to attend Jewish-related events (including Shabbat dinner, Jewish programs, etc.). Almost a fifth (17%) disturbingly state that they believe professors have treated them differently because of their Jewish faith or their views on Israel. 

Beyond feelings of safety and security, the past academic year has been very difficult for Jewish students and they are struggling scholastically. About 58% reported that since the encampments began, it has been more difficult for them to learn, study, or concentrate. The protests have been problematic too, with 44% of students stating that they have a hard time concentrating on or completing schoolwork and that almost a third (30%) have both felt scared to attend their classes and be on campus generally (31%). A quarter (25%) report difficulty sleeping and 42% no longer have the same level of trust in their faculty. The impact of this antisemitism on learning and gaining an equitable educational experience cannot be dismissed or ignored.  

The impact of this antisemitism on learning and gaining an equitable educational experience cannot be dismissed or ignored.

The data is shocking, unacceptable, and actionable. If students of any other minority group were dealing with anything even close to what Jewish students have been managing, there would be riots in the streets, schools would be shut down, federal funding pulled, and schools would be making correctives as fast as possible. But none of that is happening as DEI logic rules the higher education space. Significant danger exists on campus for Jewish students both inside and outside the classroom. Inside the classroom, this includes clear cases of overt segregation and harassment such as were found at Stanford or more subtle examples of real harm such as grade discrimination, which has been documented at Harvard. Outside of the classroom, there are far too many clear cut cases of demonstrated violence against Jews such as the mobs at Berkeley and smaller incidents of assaults against Jews such as at Reed College or more insidious examples such as at my own Sarah Lawrence with faculty behaving in antisemitic ways, peddling anti-Jewish conspiracies, and encouraging actions against Jews, but being very careful in the direct public-facing language that they use.  

The larger Jewish community must use this brief break to prepare and support students and faculty and regain control of the narrative and the facts. The Hillel data provides a powerful story that the Jewish community would be wise to harness via social media along with legal, political, and public-facing channels to fight this hate and misinformation. We must also push back against the countless erroneous and threatening messages being sent by antisemitic groups, including claims that the protests are not antisemitic but pro-Palestinian. It is imperative that the Jewish community moves beyond calls anchored in simple morality to compel action along with statements of disgust and worry from varied leaders and groups; the Jewish community must start leading and persuading the nation and those in power. We have the stories now to showcase how higher education needs to do better.  

This fight will be long and slow, but the future of the Jewish community is on the line.

This fight will be long and slow, but the future of the Jewish community is on the line. We all share a linked fate and while some argue that Jews should abandon particular institutions, that is impractical in the short run. The Jewish community must stop standing on the sidelines of this crisis; it must lean in and take control and stop the erasure and manipulation of our history, our contributions to society, our presence as citizens and scholars, our purpose as community builders, and our values. 

The Hillel data tell a story of destruction. We must accept and confront this reality and we have the tools to take action; there is no ambiguity now about what has happened over the past academic year. On the macro level, we must change the national narrative and engage in real political action and coalition building. On the micro level, we must support our students therapeutically and legally, letting them know they have a community off campus and that they are welcome and safe.


Samuel J. Abrams is a professor of politics at Sarah Lawrence College and a senior fellow at the American Enterprise Institute.

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Rabbi Mordechai Shifman On the Secret to His Success at Emek

Since the turn of the century, Rabbi Mordechai Shifman has led Jewish schools in Miami Beach and Sherman Oaks. He has doubled the enrollment at both. How did he do it? “You need more mazel [luck] than seichel [intelligence],” the head of school at the Emek Hebrew Academy Teichman Family Torah Center said.

Honesty and authenticity are his bywords. “People appreciate when you don’t vacillate from what you think is important,” the 58-year-old Israeli-born rav said.  “You have core values. You stick to them. People like authenticity, seeing when things resonate with them.”

It has certainly produced results. When he arrived at Emek 13 years ago, enrollment was 480; next semester it will top 1,000 for the first time.

“There’s a social element, too,” he said. “You need congeniality. People want someone personable whom they connect with.” The connection he’s made was obvious as he led an informal tour of the sprawling four-story campus. Perhaps 80 or 90 students individually greeted him — by name — as they passed each other. Shifman refuses to be a leader chained to his desk; he’s out there mingling.

“My message is: We represent Torah and mitzvahs. God runs the world. Through observance, at whatever level a person is able to keep, they are able to grow.  No one can claim to corner the market on observance.”

“You must have a real message,” Rabbi Shifman said. “If you don’t, all the social skills won’t matter. My message is: We represent Torah and mitzvahs. God runs the world. Through observance, at whatever level a person is able to keep, they are able to grow.  No one can claim to corner the market on observance.”

It’s a message that’s had a positive impact on his students and their families. A tribute to both the rabbi’s and the school’s recruiting skills, one-third of students are from non-observant homes. We have Persians, Russians, Americans, Israelis,” he said. “All have their own styles and values. But you have core values in the school that resonate by the parents.” Those core values have been passed down to the next generation: Nearly half of his seven children are there every day. Two daughters teach at Emek and a son is in the eighth grade.

The rabbi was less upbeat when he turned to the dearth of values across America. He spoke of societal inconsistencies, people vacillating in their values. As one who deals daily with the public, he finds that people “want consistency, immutable values.” 

Nevertheless, he believes America is the greatest country in the world. In Europe, he noted, “they used to refer to our country as the Medina of Chesed (kindness].”

He said “our enemies” have tapped into the fact Americans want to do chesed and stand up for victims. What is misguided, in the rabbi’s view, is that either because of a lack of education or through indoctrination, “those who are not the victims have been made into victims.”

Shifman suggested some young people have their values backward. “They have in their genetics standing up for the victims, doing chesed, the right thing. Unfortunately, though, they gravitate to the wrong people.” To make sure he instills Jewish values into his community, for 35 years, Shifman has led a daily Daf Yomi (learning a page of Talmud a day) class. “Our Sages say that King Saul was supposed to wipe out Amalek,” Rabbi Shifman said. “But he had mercy. Saul left him alive, and from him came Haman. But it came from a good place, having mercy.

“Our Sages said something smart – if you are merciful to someone who is cruel, you will end up being cruel to those who are merciful. We see this today, showing mercy in the wrong place. We see this with the campus protests.”

He put the blame on “indoctrination” Unfortunately,” he said, “this is what universities have become — and lack of education. “When some of these people are interviewed – I don’t know how they made it into Columbia and Harvard.”

As leader of a Jewish school with a broad cultural mix, Shifman said that this is “an age, at least in the Jewish community, where people want real values. They want good relationships with their children. They want kids to be menschen.” He quoted the legendary educator Dr. Bruce Powell: “Our job is to create empathetic children.”

Of course, the rabbi said, “you want to have the best programs, but if you are not producing children who are menschen, you have failed.” 

And “parents,” he said, are starting to see that their children are being turned against them.” He cited record prosperity — among Jews and non-Jews alike — as one explanation for a turn away from traditional values. “When people are at financial levels they never have been before, we disconnect,” he said. “We don’t turn to God, unfortunately.”

There’s something else the rabbi found fascinating: “The quality and caliber of people of the previous generation was so much higher,” he said of his parents’ and grandparents’ generation. “They lived through hardship.” “The focus of parents was, ‘let’s make things better so that our children should not have the same hardship.’”

As admirable as that sounds, he said, a crucial value was overlooked. “The reason their moral fiber and their value system were so strong,” he said, “was exactly because of the challenges and hardships the previous generation dealt with.” 

“By taking away those challenges from our children, trying to make it so much easier for them, it has affected the way they have built themselves up morally.”

Fast Takes with Rabbi Shifman

Jewish Journal: What do you do in your spare time?

Rabbi Shifman: I have led a daily Daf Yomi class (learning one page of Torah) around 35 years. I am on my fifth (seven-year) cycle. I have to get up very early to prepare for my 6:30 a.m. class. People should do something in their spare time that energizes them. This has given me a lot of strength.

J.J.: Favorite place to travel outside of Israel?

R.S.: My uncle and cousins own a company called Kosherica, a Pesach program and cruises. I love seeing how Jewish communities have adapted themselves to where they live. 

J.J.: What has been the most important lesson of your life?

R.B.: I don’t think anyone knows how to love until they get married.

Rabbi Mordechai Shifman On the Secret to His Success at Emek Read More »

Left to right: Councilwoman Nithya Raman (event cosponsor); Councilwoman Heather Hutt (event cosponsor); Councilmember John Lee (event cosponsor); Joanna Mendelson, SVP Community Engagement, JFedLA (event cosponsor); Dorit Haroni, Caring for Jews in Need, Steering Committee Member, JFedLA (event cosponsor); Councilwoman Katy Yaroslavsky (event chair); Councilman Bob Blumenfield (event chair)

Celebrating Jewish Heritage Month: Recognizing Service, Solidarity and Diversity

Los Angeles City Hall recently hosted a ceremony commemorating Jewish American Heritage Month (JAHM), where 13 Jewish organizations were honored for their longstanding service to the community. 

Councilmember Bob Blumenfield remarked that the event marks both the celebration of Jewish heritage and Holocaust Remembrance Day. Reflecting on the Holocaust, he underscored the universal importance of remembering and educating future generations to prevent such atrocities from happening again. “The word ‘Shoah’ translates from Hebrew into English as calamity no matter your heritage — Jew or otherwise,” Blum said.

“Here in Los Angeles, a city proud of its multiculturalism, we defy the cruelty of the Holocaust.” – Councilmember Bob Blumenfield

“It’s a calamity whose horror speaks to all manners of humanity across the world. We remain committed to ensuring such atrocities are never again committed through educating each generation and spreading the truth, especially while survivors are still with us. Here in Los Angeles, a city proud of its multiculturalism, we defy the cruelty of the Holocaust. Angelenos of all backgrounds must continue to reflect and understand what ‘never again’ truly means.”

Councilwoman Katy Yaroslavsky echoed this sentiment, highlighting the diverse impact of Jewish-led organizations in serving all Angelenos. She talked about the dual narrative of acknowledging what Jews had to endure in the past while also celebrating the joy and resilience inherent in Jewish culture.

“As Jews we spend a lot of time talking about the horrors of the Holocaust, rising antisemitism in the United States,” she said. “But amid all of that pain, we also are doing a lot of important work in celebrating Jewish joy and love and all the things that make us proud to be Jewish on a daily basis. And for me, part of what makes me proud to be a Jew is the culture of social justice, community building and joy.”

In an interview with The Journal before the ceremony, Senior Vice President of Community Engagement at JFedLA Joanna Mendelson, emphasized the significance of the day amidst contemporary challenges. 

“We are looking for moments to celebrate and to turn internally to kind of show our pride. The Jewish Federation has long operated from this belief that we are not allowing antisemitism to define us, and there is so much beauty in our heritage our culture and in who we are as a people. This month gives us the opportunity to really celebrate and rejoice.”

Mendelson highlighted the Jewish community’s commitment to service and social good, exemplified by the decades of work addressing issues such as food insecurity, education and homelessness in Los Angeles. She also talked about the importance of fostering partnerships and alliances with other communities and the need for unity and dialogue in the face of adversity. One of the plans is collaborating with the Asian community on a play to be staged at the Academy of Motion Pictures. 

“It’s an opportunity to be in conversation, to have reception and to be in community with members of our Asian community and really develop bridges with the Jewish community and other entities,” she said.

The performance will be followed by a discussion and an opportunity to engage with one another. “In this world right now we cannot be isolated. We need partners, we need allies and we need to develop those deeply meaningful relationships.”

Before assuming her position in the Federation two years ago, Mendelson worked with the ADL for over two decades, serving on their national team, as associate director for the Center on Extremism, which combats extremism, terrorism and all forms of hate in the real world and online.  She trained over 12,000 federal, state and local law enforcement officers, judges and public officials nationwide on extremism and domestic terrorism related issues. 

“I’ve monitored the underbelly of our community and of our society, from neo-Nazis to white supremacists and other extremists that deeply hate Jews and all people,” she said. “I realized that we need to move the needle and affect change because it felt like the trajectory was too much of the same. We were experiencing the same really horrific incidents, motivated by the same horrific ideology. And so, I came over to the Federation because our leadership was deeply into systemic change and really having the Jewish community be deeply engaged in our broader Los Angeles community.”

Councilmembers and their staff; representatives of Jewish service organizations honored; JFEDLA staff; and in the middle is Holocaust survivor Henry Slucki, a frequent speaker at Holocaust Museum LA.

Paul Krekorian, L.A. City Council president, acknowledged the contribution of Jewish organizations and leaders to the city. “There is virtually no civic organization in our city that hasn’t been positively influenced, led, supported by Jewish American Angelenos,” he said. “In fact, the only exception to that are the organizations that specifically excluded Jews because of the rampant and grotesque antisemitism that has been part of our history as well. And despite that, Jewish American Angelenos have persisted in building this city and making it a better place for all of us.”

Following the presentation, 13 Jewish service organization received Certificates of Recognition from the Council: Jewish Family Services, ETTA, Bet Tzedek Legal Services, Wise Readers to Leaders, Karsh Center, HIAS, Beit T’Shuvah, Jewish Los Angeles Special Needs Trust, Shemesh Farms, Chai Lifeline, Jewish Big Brothers Big Sisters of Los Angeles , Our Big Kitchen LA and Tomchei LA.

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Seeding Dreams from Philadelphia to Jerusalem

“Believe all women, just not the Israeli ones.”

That’s how Dr. Marcy Gringlas, president of the Seed the Dream Foundation, described the public response to the sexual violence perpetrated by Hamas and other terrorist groups during the Oct. 7 attacks.

The stories recorded in “Screams without Words,” a New York Times investigation from last December, and detailed in the report from the U.N. Special Representative of the Secretary General, were harrowing. 

In many circumstances, these atrocities would have generated worldwide sympathy for the survivors and victims and calls for accountability for the perpetrators. But, as Israeli women soon learned, global reception to their stories was very different.

Amnesty International was equivocal on the subject. U.N. Women took weeks to issue a response, as the Atlantic recently noted. 

Some took it further.

A group of more than 1,600 self-described feminist scholars signed a public statement titled, “Open Letter to the Israeli and U.S. Governments And Others Weaponizing the Issue of Rape.” A preface to the letter alleges that “the Israeli government has chosen to weaponize the issue of sexual violence for political outcome [sic].”

This denial of the sexual atrocities committed on Oct. 7 has now spread. In many cases, survivors’ stories have been met not with sympathy or calls for accountability, but with demands for further proof or accusations of exaggeration.

Gringlas and the Seed the Dream Foundation have made it their mission to do what many purported activists have avoided: Stop the disinformation and stand against the sexual violence committed by Hamas.  

Seed the Dream is partnering with Jewish Women International to bring a three-day delegation to Israel to meet with survivors, first responders, rape crisis center staff, trauma counselors and legal advocates. 

The goal, Gringlas said, is straightforward. “We need to generate momentum for a global movement to proscribe and condemn the use of sexual violence as a weapon of war and protect women around the world,” she said.

The “I Believe Israeli Women” delegation, said Gringlas, will bear witness to the atrocities, show solidarity with survivors and trauma providers and learn about ongoing needs on the ground.

“We believe Israeli women — and the world needs to as well,” Gringlas said. Talia Kaplan, executive director of Seed the Dream, added, “This delegation will amplify the voices speaking out against these atrocities and establish a strong network for action.”

Seed the Dream has been working to provide relief to communities affected by the attacks since Oct. 7. Gringlas and her husband, Joel Greenberg, sprang into action to support dozens of humanitarian aid organizations in Israel that provide direct services.

“On Oct.7, we immediately began checking in with our partners and mobilized to provide resources to those directly affected on the ground,” Greenberg said. 

The relief efforts detailed by Greenberg were wide-ranging. 

“Two days later, we issued our first round of emergency grants to support first responders, rape crisis centers, Holocaust survivors and our school partners in the south,” he said. “We also helped to more than double the size of the rehabilitation facility at Sheba Hospital.” 

Helping those who were survivors of sexual and gender-based violence was a major focus. “We are proud to support the Jerusalem Rape Crisis Center, which has been a critical resource for Israeli women during these dark days,” Gringlas said.

The Seed the Dream Foundation has a long history of working to broker change on pressing issues in both Israel and the United States. It was founded in Philadelphia in 2011 by Greenberg and Gringlas to improve educational outcomes. At the time, the couple was deeply engaged in work to support students from underserved backgrounds in Philadelphia.

Seed the Dream has since expanded the geographic scope of its work from Philadelphia, where its work to support charter schools and scholarships has created opportunities for tens of thousands of students, many of color, to attend highly ranked schools. 

Ten years ago, the Foundation began focusing on reforming underperforming elementary schools in Israel. Seed the Dream brought in experts in English and math to help boost scores and provide guidance on instruction. 

The results, much to Greenberg’s chagrin, were mixed. Seed the Dream eventually realized that to truly improve outcomes, it needed to help rewire the culture of underachieving schools. “We began with the model we had developed in Philadelphia to help students reach their full potential and applied it to schools in Israel,” Greenberg said.

Seed the Dream worked with five experienced Israeli educational organizations to bring this pedagogy to some 30 elementary schools across Israel. The results, Greenberg said, exceeded expectations.  “We see that when the schools adopt a culture of growth and excellence, so too do the surrounding communities,” he said. 

Some of the students at these schools have become refugees since Oct. 7, Gringlas said. “We saw a need to help set them up in temporary schools that would continue to provide a safe space and a quality education,” she added.

Another key area of focus for Seed the Dream is Holocaust education. 

Nearly a quarter of American adults say they know little about the Holocaust, according to recent polling. Ten percent of Americans have no knowledge at all. Gringlas and Greenberg have worked through Seed the Dream to change this dynamic and create enriching Holocaust education programs. The Foundation has contributed to the development of a Holocaust curriculum centered on contemporary antisemitism that is used in middle and high schools nationwide. “Antisemitism did not stop in 1945,” Gringlas said. “This next generation must recognize and speak out against the antisemitism of yesterday and today.” 

For Gringlas, it’s personal. Her father was an Auschwitz survivor whose parents and four of five siblings were murdered by the Nazis. Gringlas grew up watching him lecture to students about his ordeal and the importance of never forgetting — and described him as her inspiration to keep the stories of the Holocaust alive. 

Lindsay Friedman, managing director of Echoes & Reflections, a Holocaust education project of the USC Shoah Foundation, Yad Vashem, and ADL, told The Journal about Seed the Dream’s impact. “It was wholly due to the prescient leadership of Joel and Marcy, and the Seed the Dream Foundation, that Echoes & Reflections began, back in 2015, to think deeply about contemporary antisemitism,” said Friedman. “They knew that we had to develop thoughtful, robust educational approaches and content to bring this knowledge and understanding to students.” 

While working with the Jewish Federation in Philadelphia, Greenberg and Gringlas were confronted with another dismal statistic about the Holocaust: Tens of thousands of survivors are living in poverty. Seed the Dream soon launched a major initiative, Kavod Shef, with 42 Jewish federations to organize national funders to solve this challenge. The group raised more than $30 million in emergency funds to support survivors living in or near poverty. “We saw an unmet need that others were not addressing,” said Greenberg, “and we galvanized resources to meet that need.”

Gringlas and Greenberg “understand how to solve problems, how to find the people who are doing the best work in the field, and how to scale up something that’s working.” – Josh Hoffman

Josh Hoffman, executive director of the Sephardic Foundation on Aging, was impressed with Seed the Dream’s campaign. “Joel and Marcy are often among the first people to take action — and the first to convince others to go along with them,” said Hoffman. “They understand how to solve problems, how to find the people who are doing the best work in the field, and how to scale up something that’s working.”

It’s this rapid response capability that has set the Seed the Dream Foundation apart as an agent for change in the Jewish world for decades.

“The world is completely upside down,” Gringlas said. “We try to pay attention, ask important questions and find solutions,” she said, “but mostly, we try to help. In any way we can.” 

Seeding Dreams from Philadelphia to Jerusalem Read More »

New Intergenerational Cookbook Highlights Diversity and Connection

“From My Family to Yours” is a true celebration of the intergenerational and multicultural connection. The more than 100 pages of culinary delights reflect the rich tapestry of cultural heritage within Los Angeles. 

The cookbook is collected and presented by Alliance for Healthier Generation, City of Los Angeles Department of Aging and Woodcraft Rangers, and is in partnership with Jewish Family Service LA. 

“Through the pages of ‘From My Family to Yours,’ readers are invited to embark on a culinary journey that delights the senses and touches the heart,” the prologue reads. “It’s more than just a book of recipes; it’s a celebration of life and culture to honor the past, embrace the present and look forward to a future where meals are shared, and every table is an extension of our global family.”

In this collaborative effort, seniors enrolled in the Department of Aging Congregate Meals Program and students in Los Angeles were invited to submit recipes. The cookbook also includes contributions from several celebrities, including Camila Alves McConaughey.

The idea of the cookbook challenge came about when Tammy Williams, a nutritionist at the City of Los Angeles Department of Aging, and Josephine Thomason, national advisor for Whole Child Health Alliance for a Healthier Generation, attended a conference at the Santa Clara Pueblo in New Mexico.  

After attending a workshop on Native American cooking, Williams and Thomason discussed developing a cookbook challenge for the hour-long car ride back to the hotel. 

“Through our Intergenerational Food Access Pod Committee, we made a motion to vote on an Intergenerational Multicultural Cookbook Challenge to be implemented in Los Angeles,” Williams told the Journal.  “There were a lot of moving parts, as the committee was all over the United States, but we made it work.” 

They also partnered with Woodcraft Rangers’ after school program, because Williams used to work at that organization as a fitness/nutrition consultant for all of the schools in L.A.

“The purpose of the Intergenerational Multicultural Cookbook Challenge was to celebrate the ethnically diverse Los Angeles community by promoting the passing of traditional family recipes” – Tammy Williams

“The purpose of the Intergenerational Multicultural Cookbook Challenge was to celebrate the ethnically diverse Los Angeles community by promoting the passing of traditional family recipes,” Williams said. “Our hope was to bring younger and older Angelenos to share a seat at the table by telling stories through food and sharing their recipes.” 

For nearly 170 years, Jewish Family Service LA has been a cornerstone of support for the diverse communities of Los Angeles. While JFSLA serves people of all faiths, its backgrounds are rooted in Jewish values such as tikkun olam.

“The intent of the challenge is to be multicultural as it invites Angelenos outside of the Jewish community to learn more about Jewish culture through food, culinary traditions and family emigration stories,”  Siri Perlman, RD. Siri, JFSLA’s senior nutrition program director, told the Journal: “Many of the recipes represent the Jewish Diaspora from all over the world, including [Lillian Mizrahi’s] Melanzane Mizrahi’s recipe.”

Mizrahi, who is congregate meal site coordinator for JFSLA, contributed her mother-in-law’s dish, Melanzane Mizrahi, to the cookbook. “My late mother-in-law grew up in Paris and lived in Egypt where my husband was born, so I got the recipe from her,” Mizrahi told the Journal. “Mireille traveled from Cairo to Netanya to Rome and finally to Los Angeles; she was a wonderful cook.

Mizrahi wanted to share the recipe, because it is from all over the world. “I thought it covered ethnic diversity,” she said. “In the whole middle east, eggplant is probably the number one dish.”

It’s also healthy, delicious and not too complicated. “Once you’ve cooked it once, you can play with it and adjust,” Mizrahi said. “You can play with seasonings; put a little more of ‘this,’ or a little less of ‘that.’ 

She added, “It’s flexible; not every instruction is necessary to follow.”

To learn more about “From My Family to Yours,” go to https://www.healthiergeneration.org/campaigns/from-my-family-to-yours.

For more information about Jewish Family Service LA and its initiatives, please visit www.jfsla.org.

Melanzane Mizrahi’s Eggplant

Serves 6

Ingredients:
1 lb ground lamb or beef
2 large eggplants
2 large onions, chopped
Salt and pepper to taste
Nutmeg to taste
1 small can of tomato paste
½ cup raisins
Washed pine nuts for topping
½ cup plus 3 Tbsp olive oil
Peel and slice eggplant. 

Place eggplant in a colander, sprinkle with salt and cover with a plate to weigh it down. Let sit for at least 30 minutes. Remove weights and shake off the excess salt

Put 2 tablespoons of oil in one frying pan over medium flame. Spread out eggplant, single layer, in the pan, and decrease flame to low until eggplant is soft. Be sure the eggplant is soft.

Place half cup of oil, then onion, ground meat and seasonings in another frying pan. Mix and cover. Cook over low flame for 20 minutes.

Loosen tomato paste with water. Add tomato paste to the meat pan, along with the raisins.

Put eggplant in a casserole dish and place meat mixture on top.

Bake for 20 minutes at 350°F.

Heat a frying pan on low heat and add 1 tablespoon of oil. Add pine nuts and cook on low heat. Add salt to taste. Add to the top of the dish for great flavor and enjoy!

New Intergenerational Cookbook Highlights Diversity and Connection Read More »

JPAC Summit Draws 500 People to Sacramento, ‘Heroes’ Concert at Adat Ari El

Approximately 500 Jewish leaders, community members and college students from across California turned out to the Jewish Public Affairs Committee of California (JPAC) Capitol Summit, a two-day conference held from May 14-15 at downtown Sacramento’s Sheraton Hotel.

A delegation of nearly 100 members of Jewish Federation Los Angeles were among those who turned out to hear from keynote speakers including California Democratic state leaders Gov. Gavin Newsom (D), who delivered prerecorded remarks via video; State Attorney General Rob Bonta; Lieutenant Governor Eleni Kounalakis; State Superintendent of Public Instruction Tony Thurmond; and Jewish Council for Public Affairs CEO Amy Spitalnick.

The keynotes underlined the importance of standing strong with the Jewish community at a moment widely considered among the most challenging in recent history. Indeed, events related to Oct. 7 were top of mind among those in attendance. 

The summit began Tuesday evening with California Assembly Speaker Robert Rivas (D-Salinas) presenting Assemblymember Jesse Gabriel (D-Encino) with the Jerry Sampson Memorial Award. Gabriel, a representative from the San Fernando Valley, cochairs the California Legislative Jewish Caucus. 

Rivas called Gabriel “a seasoned pro” and praised the elected official’s commitment to tackling antisemitism at California’s state-run college campuses and K-12 public schools. “I share Jesse’s commitment to keeping students safe, particularly our Jewish students,” Rivas said.

At JPAC’s recent advocacy summit in Sacramento, Jewish leaders from across the state visited the State Capitol to lobby for a package of bills focused on preventing antisemitism, nonprofit security grants and Holocaust education. Photo courtesy of JPAC

JPAC also honored Shelley Rivlin, who serves on the regional boards of the Anti-Defamation League and American Jewish Committee, with the Earl Raab Award. The award is named for the late Jewish intellectual, writer and leader.

Additionally, community leader Nancy Volpert — who for more than 17 years worked at Jewish Family Service of Los Angeles, including as its senior director of public policy and community engagement—was feted with the Barbara Yaroslavsky Award. The honor is named for the late activist and leader, Barbara Yaroslavsky, who was the wife of former L.A. County Supervisor Zev Yaroslavsky.

The conference kicked off with a bang, with 50 elected officials, nearly half of the total legislators serving in the state assembly and senate—the California State Assembly has 80 members, and the State Senate has 40 members—showing up to a dinner at the hotel ballroom. 

Among them was the leadership of the California Legislative Jewish Caucus, including State Senators Scott Wiener (D-San Francisco), who with Gabriel co-chairs the Jewish Caucus; Ben Allen (D-El Segundo); and Josh Newman (D-Fullerton); and Assemblymembers Rick Chavez Zbur (D-Hollywood); Laura Friedman (D-Burbank); and Josh Lowenthal (D-Long Beach). 

Newman—a Democrat whose district encompasses parts of Los Angeles, Orange and San Bernardino counties—said that since Oct. 7, two wars were being fought: one in Gaza and one on college campuses. He was one of many elected officials to express support for Jewish students confronting antisemitism on campuses.

An annual event, the JPAC Summit provides representatives of Jewish communal groups an opportunity to hear from elected officials in the state legislature and lobby for a package of bills supported by Jewish groups. This year, much of the focus was the rise of statewide antisemitism in the aftermath of Oct. 7. 

Over the clatter of silverware as people enjoyed lunch on Wednesday, David Bocarsly, executive director at JPAC, spoke to the Journal about the relationship-building aspect of the summit. 

“These lobby meetings,” he said, “are really about building an understanding of our community’s top priorities.”


Israeli singer-songwriter Gilad Segev and Israeli singer Shanee Zamir perform at Adat Ari El during a “Heroes” concert commemorating Yom HaZikaron and Yom Ha’atzmaut. Photo by Abraham Pal

An uplifting musical concert, “Heroes,” drew more than 450 people to Adat Ari El on May 13 and paid tribute to those who gave their lives saving others on Oct. 7. 

The multimedia evening commemorated Yom HaZikaron and Yom Ha’atzmaut and featured Israeli singer-songwriter Gilad Segev. For a couple of songs, Segev was joined by Los Angeles-based singer Shanee Zamir. 

Also turning out were Rabbi Brian Schuldenfrei and Cantor Judy Dubin Aranoff, who welcomed guests and recited the “El Maleh Rachamim” prayer. Thirteen-year-old Eden Kontesz sang the U.S. national anthem, and Aranoff sang Hatikvah.

Featured speakers included a wounded veteran from Beit Halochem, which raises charitable funds for the rehabilitation of wounded Israeli veterans, and Lior Yehuda from IAC Lead.

JPAC Summit Draws 500 People to Sacramento, ‘Heroes’ Concert at Adat Ari El Read More »

Table for Five: Behar

One verse, five voices. Edited by Nina Litvak and Salvador Litvak, the Accidental Talmudist

For the children of Israel are servants to Me; they are My servants, whom I took out of the land of Egypt. I am the Lord, your God.

– Lev. 25:55


Bracha Goetz
Author of 42 Jewish Children’s Books

The Almighty explains here: We are not meant to be enslaved to other people. We were enslaved in the land of Egypt, and from then on, we have spiritually inherited forever more a clear understanding of the degradation that enslavement brings. God took us out of that indelibly imprinted experience. 

What we are meant to be is significantly bonded to God in awe and in love – with gratitude for our blessings. That’s the only kind of servitude needed from us, an all-encompassing appreciation for the abundance present in the life we’ve been given. 

We learn guidelines about the inspiring Jubilee year in Behar. If someone has become an indentured servant to another because he had nothing to pay back for what he took from that person but his own service, when the Jubilee year arrives, he is freed from that service. In other words, the Torah has infinitely wise consequences for doing wrong things. The consequences are designed to rehabilitate us for a designated amount of time (not indefinitely) to help us become more responsible, not degrade us. 

We are not meant to be servants indebted to each other interminably, even if we have made mistakes in life that got us into trouble at one point. 

The sparks of divinity within each of us joyfully bond with the Source of the endless great service we are continuously getting. For maximum pleasure, we only have to freely serve back one thing in this relationship: Appreciation. 


Rabbi Adam Kligfeld
Senior Rabbi, Temple Beth Am

The Torah’s words and wisdom are timeless. Readers have a spiritual challenge drawing meaning from texts emerging from a milieu impossibly different than ours. It is easy to be triumphant, lording over troubling texts past which we have evolved. But we do a disservice when we force ancient laws and concepts to answer to contemporary ethics. No Biblical topic seems more discordant with our society than does slavery. It is properly understood by contemporary civilization as an unforgivable scourge. The American form of it is a stain on our nation. And, of course, many modern forms of slavery persist; it is a moral duty to seek to eliminate it from the earth. 

But even within the Torah’s treatment of slavery, we see hints, even invitations, toward eradicating it. Our verse — coming at the end of a section codifying slavery’s laws — leans towards defeating it altogether. In the Torah, enslavement may have been possible (mostly emerging from an inability to pay debts, rather than the more egregiously sinful version of chattel slavery practiced by Pharaoh and … centuries of Americans), but it ultimately was temporary and yielded to the ideal, which is that each human is liberated, a servant only of God. Rashi says this verse has God reinforcing to any slave owner angry that he must release this inexpensive labor: “My contract came first.” When God created the world, with us in God’s image, and when God redeemed us from slavery in Egypt, God was communicating to us, and to humanity, that no person can ever be owned, or fully claimed, except by the Holy One.


Gavriel Sanders
Jewish Year Abroad

We’ve been slugging through tough sections of Vayikra, featuring instructions and injunctions on topics that appear foreign to us today — sacrifices, temple furnishings, purity, impurity, holiness, priestly garb and protocols, and more, including severe consequences for willful violation of certain mandates. The final verse in Behar brings us something common to us all, yet in need of clarification — this notion of “servant.“ Does the word conjure images of Downton Abbey or antebellum plantations? Aren’t servants replaceable by the will and whim of the lord or lady of the house? By extension, is our servitude with the Creator subject to capriciousness and condescension? 

As with so many verses in our Torah, context is everything. What’s the context of this declaration that we are Hashem’s servants? It’s about setting people free who fall into enslavement to debt. Lev. 25:39 bookends with 22:55 — Hashem .… brought you up out of Egypt … to be your G-d. Then we have lengthy discussion of the fair and compassionate treatment of servants. We learn about the freedom achieved through the Yovel year (Jubilee). 

Then, after a prescription of treatments that lead to freedom, we have Hashem’s second bookend statement that we are His servant by virtue of being freed to a life sentence of service. What’s that look like? It simply means Torah living and learning — following a path of wisdom that gives us boundaries placed for our enrichment, so that we can ultimately liberate others along the way. 


David Porush
Ph.D. student, teacher, writer

Creation was a good trick. Flooding and erasing the world to start all over was an impressive second act. But the Exodus is really our origin story. Every day in every prayer service, we acknowledge God the Liberator Who took us out of Egypt much more often than we thank God of Creation or God of Second Chances. 

Beyond the cinematic miracles, let’s appreciate the realpolitik here. The socio-political genius of freeing a nation of slaves to forge a grateful new nation has no parallel in history. The Hebrews are singularly primed to trade material slavery for submission to a gleaming vision where everything and every instant is imbued with holiness and their – our – job is to manifest it. 

Armed with the phonetic alphabet, another singular gift from God, the newly liberated literate nation back at Sinai accepts  – and reads the particulars – of their new contract and instructions on how to fulfill it. From this moment on every instant of our existence is to be an avodah, a service. Worldly slavery is just a temporary accommodation, as parsha Behar tells us. You can’t really belong to someone else when God owns you. Or HaChaim wrote, “They are My slaves since they are of sacred origin, their souls and their bodies are intrinsically holy.” The Exodus obligated them to accept this fundamental truth. To this day when we thank Him for taking us out of Egypt, we willingly, gratefully enslave ourselves to a cosmic reality of ubiquitous, miraculous, intrinsic holiness.


Sara Blau
Prolific author

Ask an addict who has hit rock bottom if he enjoys the substance he abuses. Sure, he may still derive pleasure from it, but the party is over. He no longer can tolerate the substance, and likely hates it. It no longer represents freedom and ease, but has morphed into an abuser, hijacking the addict’s brain and dictating to the addict to search for more. This is mental jail. 

Freedom seems to be the ability to think, say or do, whatever one pleases. However, giving into every desire and temptation seldom brings true peace, but rather wreaks havoc and destruction. Being at the mercy of one’s emotions or temptations is not freedom. 

What is freedom? Paradoxically, it is another form of servitude. Not being a slave to a person, place, or thing, but being a servant of G-d. As G-d Himself says “For the children of Israel are servants to Me; they are My servants, whom I took out of the land of Egypt.” G-d removed us from slavery in Egypt to be free to serve Him. Being enslaved by the self is a form of bondage, while transcending the self for the sake of G-d’s will brings true freedom. Living for a higher purpose frees us from the constraint of our ego and limitations, and gives the soul the ability to live a life that is congruent with our true desires. Slavery to G-d brings about the ultimate satisfaction, a sense of meaning in fulfilling the purpose of creation. 

Table for Five: Behar Read More »

Seven Tactics Wikipedia Editors Used to Spread Anti-Israel Bias Since Oct. 7

“Numerous commentators have identified the broader context of Israeli occupation as a cause of the [Israel-Hamas] war. The Associated Press wrote that Palestinians are ‘in despair over a never-ending occupation in the West Bank and suffocating blockade of Gaza.’ Several human rights organizations, including Amnesty International, B’Tselem and Human Rights Watch have likened the Israeli occupation to apartheid, although supporters of Israel dispute this characterization.”

This quote, which seems to have an anti-Israel slant, is actually from the “Israeli policy” part of the background section on the main Wikipedia page documenting the ongoing Israel-Hamas war. One editor who has run afoul of Wikipedia’s policies in the past and, like all of the editors quoted here, requested anonymity to discuss the site’s practices, told me that Wikipedia’s coverage related to Oct. 7 as being rather anti-Israel “despite the best efforts of many pro-Israel and more unbiased editors.”

Dr. Shlomit Aharoni Lir wrote in a research paper published by the World Jewish Congress that the “Israel-Hamas war” Wikipedia article received 25,401 page views on Jan. 20 alone and that 70% of the time Wikipedia is the first result to pop up when people search for current events on Google, Bing and DuckDuckGo. More recent statistics show that the Israel-Hamas war article received nearly a million views throughout the month of April. Clearly, people are looking to Wikipedia for information on the war.

Statistics show that the Israel-Hamas war article received nearly a million views throughout the month of April. Clearly, people are looking to Wikipedia for information on the war.

That’s why examining Wikipedia content and how the site operates matters — it is the world’s go-to site for information. I have been investigating Wikipedia for more than three years, having talked to many Wikipedians about how the site’s mechanisms have created a self-sustaining system of left-wing and anti-Israel bias.

How Wikipedia Works

Wikipedia operates through “consensus,” which is defined as “a process of compromise” that “neither requires unanimity … nor is the result of a vote.” However, editors I have talked to have consistently referred to consensus as a numbers game.

“Officially we will all say that consensus isn’t a vote,” one editor told me. “However, I think most editors will also concede that sometimes it does come down to numbers and a lot of editors would tend to see anything over two-thirds to be consensus if the strength of the arguments was approximately equal.” But determining consensus “is harder when both sides are making policy-based arguments and perhaps the policy argument of one side seems a bit stronger but the numbers of the other side are greater.”

These battles for consensus can often be seen on an article’s talk page (every Wikipedia article has one) and various noticeboard discussion threads on Wikipedia. Sometimes when editors can’t reach an agreement on a disputed change they will hold a Request for Comment (RfC), which opens up the debate to a broader community discussion. At the end of the discussion, a “closer” (an uninvolved administrator or editor in good standing) renders a verdict on if there’s consensus for the proposed change. A bot will automatically remove the RfC tag after 30 days, but the RfC can be closed sooner or later depending on whether or not editors believe more input is needed.

As we will see in the following seven examples, consensus appears to lean toward the Palestinian narrative.

1. Part of the “Background” section of the “Israel-Hamas war” Wikipedia article states: “Numerous commentators have identified the broader context of Israeli occupation as a cause of the war.” These “commentators” are mostly anti-Israel figures, in my opinion.

An editor who voluntarily stopped editing Wikipedia years ago after getting fed up with what they believed was bias from the site’s administrators told me that “numerous commentators” is the kind of “positively loaded language” that Wikipedia advises against using. “It implies there are a lot of people saying it, when in fact all they have is [five] sources they stringed together,” the editor told me in an email. “What does ‘numerous commentators’ mean … What are their credentials?”

Three of these commentators are:

  • Far-left Squad members Reps. Rashida Tlaib (D-Mich.) and Cory Bush (D-Miss.) calling for ending aid to Israeli “apartheid” in an article in The Hill.
  • University of Chicago Prof. John Mearsheimer, who in an Al Jazeera interview accused Israel of “apartheid” and wanting to “ethnically cleanse” the Gaza Strip and West Bank.  The Atlantic’s Jeffrey Goldberg criticized Mearsheimer for praising a book by Gilad Atzmon in 2011; Goldberg accused Atzmon at the time of promulgating antisemitism. (Mearsheimer subsequently defended Atzmon from those charges in a rebuttal to Goldberg in Foreign Policy magazine.) Mearsheimer has also co-authored a book alleging that the “Israel lobby” helps control American foreign policy.
  • Palestinian writer Mariam Barghouti’s Al Jazeera op-ed, “On October 7 Gaza broke out of prison.”

The remaining two are from The Nation and +972 Magazine, the latter of which NGO Monitor describes as being on “the fringes of Israeli discourse,” although Wikipedia does not consider NGO Monitor a reliable source. The citation from The Nation at least states that Hamas’ atrocities on Oct. 7 aren’t “meant to achieve the basic Palestinian right to freedom … it’s an act that inevitably leads to an Israeli response of death and destruction against the ordinary Gaza citizens, the people they are supposed to represent and care for.”

Middle East historian Asaf Romirowsky, who heads Scholars for Peace in the Middle East and the Association for the Study of the Middle East and North Africa (ASMEA), told me that these sources “are recycling the same echo chamber that is basically Palestinian propaganda … the bias is clear.” But you wouldn’t know who exactly these sources are unless you checked the citation references to the line.

“Opinion pieces need to be attributed … I would change it to ‘a few commentators, including Rashida Tlaib and Mariam Barghouti,’” the editor told me, adding that “it’s more precise and shows exactly who the people making this comment are.” 

A different editor disagreed with the “positively loaded language” assessment, but agreed that the line was “POV.” Another editor told me, “I don’t know that there is ever a ‘correct’ way to do this … This is a case where an editing choice isn’t made by rational policy but instead by weight of numbers.” 

2. Adding “anti-imperialism” into Hamas’ list of ideologies and removing “antisemitism” in the Hamas Wikipedia article’s infobox.

Google “Hamas ideology,” and you’ll find that the list of ideologies for the terror group include “anti-Zionism” and “anti-imperialism” but not “antisemitism” — all of which comes straight from the “infobox” of the Hamas Wikipedia article.

Wikipedia describes infoboxes as summarizing “important points in an easy-to-read format” in the upper-right hand corner of articles. Until recently, the Hamas Wikipedia article listed “antisemitism” as one of the ideologies for the terror group. It was removed in January 2024 after enough editors on the talk page argued that there aren’t enough scholarly sources that list antisemitism as a “central ideological tenet” of Hamas, especially after Hamas revised its charter in 2017 to state they don’t take issue with Jews, their issue is with Zionists. Of course, the revised document still clearly contains antisemitic tropes (a viewpoint buried in the body of the Wikipedia article) and Hamas didn’t really revise their charter in 2017; they simply added a new document that does not supersede their original 1988 antisemitic charter, according to the Foundation for Defense of Democracies.

Until recently, the Hamas Wikipedia article listed “antisemitism” as one of the ideologies for the terror group. It was removed after enough editors on the talk page argued that there aren’t enough scholarly sources that list antisemitism as a “central ideological tenet” of Hamas.

“Anything can go in the infobox,” an editor told me. “Nobody has ever claimed it has to be a ‘central tenet,’ all it needs to be is something mentioned fairly often.” 

And Hamas’ antisemitism does seem to be mentioned fairly often in academic literature — before its removal from the infobox, the “antisemitism” label was sourced to a piece by George Mason University Professor Bruce Hoffman in The Atlantic and a 1998 academic journal article by Tel Aviv University Professor Meir Litvak. At one point, even more sources were cited, including a 2023 Portuguese Journal of Asian Studies article and a 2020 book from an independent academic publisher.

“Antisemitism has been part and parcel of Hamas’ narrative,” Romirowsky told me. “Their clear goals and objectives vis a vis the 1988 charter have not changed. So the demand for the destruction for the killing of Jews through jihad and the obliteration of the state of Israel, all of that is current and clearly we’ve seen it Oct. 7. So there’s nothing new to my mind, anything short of that is a blatant lie.” 

Tel Aviv University Vice Rector Eyal Zisser told me in a Zoom interview the notion that antisemitism is not a central tenet of Hamas was “ridiculous,” noting that under the International Holocaust Remembrance Alliance definition, it is antisemitic to oppose the right of the Jewish people to have a state. “It’s clearly what Hamas is after,” he said.

Consider that in the RfC asking if “anti-imperialism” should be included in the Hamas infobox, no one discussed if it’s a “central ideological tenet” of Hamas. The argument here that rallied votes in favor was that it was mentioned in several academic books, with one being a “radical” leftist nonprofit publisher that provided a “Free Palestine! Starter Kit” on their website in 2021. Op-eds (which are considered weaker sources) from sources like historian
Simon Sebag Montefiore in The Atlantic and freelance journalist Joseph Bouchard in The National Interest criticizing those who excused Hamas’ actions on Oct. 7 as being “anti-imperialist,” as well as a CNN Portugal op-ed arguing that Hamas is spreading Islamic imperialism and an interview in El Pais in which philosopher John Gray says Hamas “has more in common with ISIS” were cited to argue that there should be a “disputed” tag next to the “anti-imperialism” descriptor; these sources were dismissed as being “biased and partisan.” The closer ruled that while the couple of editors who argued for the “disputed” tag “made cogent points, these did not attain sufficient support to sway the consensus that way.”

Romirowsky called the use of “anti-imperialism” to describe Hamas as “hogwash.” “That’s the Palestinian narrative that has been insidious toward how they view the entire Israeli-Palestinian conflict,” Romirowsky said, adding that Hamas “would like to define themselves as a resistance movement.”

“The Palestinian narrative has been insidious toward how they view the entire Israeli-Palestinian conflict.” Hamas “would like to define themselves as a resistance movement.” – Asaf Romirowsky

Zisser’s view? “Any Islamic terrorist organization is committed to fight the West because it’s the West, it’s Christian … to say that it’s ‘anti-imperialist,’ well you know, Hitler fought against Britain and the United States … can you say that he was anti-imperialist? It’s ridiculous.”

An editor told me that they believe there should be a “disputed” tag next to the anti-imperialism descriptor and that “it should be stated in plain English” in the article. “Putting it in the infobox is a trick to avoid expanding on the issue,” the editor said. Indeed, Hamas’ supposed “anti-imperialism” stance is not mentioned anywhere in the body of the article.

The editor contended that the removal of “antisemitism” from the infobox and the adding of “anti-imperialism” is “an example of abusing the system by virtue of having the numbers, which results in a biased article.”

3. Treating the Hamas-run Gaza Health Ministry’s numbers as being reliable.

A look at the Israel-Hamas war Wikipedia article shows that it cites the casualty numbers from the Hamas-run Gaza Health Ministry (without the “Hamas-run” qualifier) without any question, but does provide a citation to the report that the United Nations halved the number of identified women and children.

Of course, there have been criticisms of the Health Ministry’s numbers circulating in some media: a March 6, 2024 piece in Tablet Magazine by Abraham Wyner, a renowned statistician at The Wharton School of the University of Pennsylvania, alleged that the Hamas-run Gaza Health Ministry’s casualty numbers “are not real.” Wyner examined the numbers released by the ministry from Oct. 26-Nov. 10 showing the “daily casualty figures that include both a total number and a specific number of women and children.” Using graphs, Wyner showed how the daily death total during that time frame had “strikingly little variation” when he believes “there should be days with twice the average or more and others with half or less.” Additionally, the figures show no correlation between women’s and children’s deaths when there should be a positive correlation between the two. The data also shows a negative correlation between female deaths and male deaths when there should be a high correlation between the two, per Wyner, because “the ebbs and flows of the bombings and attacks by Israel should cause the daily count to move together.”

Further, the ministry’s data that stated that 70% of the death count in Gaza are women and children (which the UN now says is 52% based on confirmed identities) doesn’t add up since 25% of Gaza’s population are adult males and that Hamas has acknowledged in February to losing 6,000 terrorists, “which represents more than 20% of the total number of casualties reported,” wrote Wyner. “Taken together, Hamas is reporting not only that 70% of casualties are women and children but also that 20% are fighters. This is not possible unless Israel is somehow not killing noncombatant men, or else Hamas is claiming that almost all the men in Gaza are Hamas fighters.” These “anomalies” led Wyner to conclude that the health ministry’s number reporting process is “unconnected or loosely connected to reality.” It is worth noting that the 6,000 figure came from a Hamas official’s statement to Reuters, but Hamas denied the accuracy of the figure to the BBC.

But you can only find Wyner’s piece in the lesser-trafficked “Gaza Health Ministry” article rather than the more heavily trafficked “Israel-Hamas war” and “Casualties of the Israel-Hamas war” articles. When Wyner’s piece was suggested on the Israel-Hamas war talk page, Wikipedians insisted that including it would run afoul of various Wikipedia policies; these policies included that Wikipedia should not give credence to fringe theories (WP:FRINGE in wiki-shorthand) or give undue weight (WP:UNDUE) to a minority viewpoint, as Wikipedia reflects the preponderance of reliable sources.

Most editors pointed to the fact that many reliable sources like The Lancet (an academic journal) have concluded that the ministry’s data is reliable, thus Wikipedia should also and contended that Tablet is not a great source. Other Wikipedians argued in a separate thread that Wyner’s data was cherrypicked because the total death count on other days outside of Wyner’s timeframe showed greater variance and that Wyner’s own timeframe had a higher variance than he let on. Editors also argued the World Health Organization and organizations like Human Rights Watch also believe the ministry’s numbers are reliable. In the Gaza Health Ministry Wikipedia article, Wyner’s piece is mentioned but hit with criticism; preceding it are the two Lancet studies calling the ministry’s numbers reliable and following it is a paraphrase of Professor Michael Spagat saying that the ministry’s numbers “have declined over time, due to Israeli attacks on hospitals, and thus the MoH is relying on first responders and media sources.”

For his part, Wyner denies cherry-picking data, telling me that those were the only dates he could find “contiguous data available that had breakdowns into categories” of the deaths of men, women and children. “The categories are important since Hamas, I allege, is hiding the male deaths or miscataloging them as children or women and that would only be noticeable when the counts by category are released,” Wyner said.

One editor I spoke to argued that “Tablet is a reliable source, and a professor of statistics is an expert in the field, so it doesn’t matter what editors think about the numbers or if he’s cherry-picking or whatever” (though another source said “it’s absolutely allowed to question something on the talk page”)and that Wyner’s view is not in the extreme minority because “a lot of people say Hamas lies about the numbers” and that it “should be in any article that mentions the numbers.”

And more sources do appear to be questioning the reliability of the health ministry: The Telegraph questioned the conclusion of one of The Lancet’s studies that the health ministry’s numbers are accurate, as the study cross-referenced the ministry’s numbers with the number of United Nations Relief and Works Agency for Palestinian Refugees (UNRWA) workers killed in a separate database. However, The Telegraph noted that the study “was not peer reviewed and the authors themselves acknowledge that the UNRWA database is not likely to be exactly representative of the wider Gazan population.” The Telegraph reviewed UNRWA’s data and also determined that “there are significant discrepancies between” the reported UNRWA staff deaths and the total deaths reported by the ministry and that “men appear to account for a considerably higher percentage of fatalities than that claimed by the Gazan authorities.” Three academics in the British Israel Communications and Research Centre’s Fathom Journal, which cited Wyner, also questioned the reliability of the Gaza Health Ministry’s death toll, though this source was also dismissed on the Israel-Hamas war talk page. Even the Health Ministry itself recently admitted that about a third of its statistics are “incomplete,” though this is acknowledged in the Gaza Health Ministry and “Casualties of the Israel-Hamas War” articles.

Romirowsky, who knows Wyner, called the Wharton professor “a phenomenal statistician” who “did a great job in that piece.” Hamas’s goal “is to inflate the numbers… the narrative is clear and designed from the get-go.” However, Romirowsky acknowledged that a lot of academic sources (including The Lancet) and media sources do treat the Gaza Health Ministry’s numbers as reliable, so this very well could be an example of Wikipedia reflecting the bias of the media and academia.

4. Considering Mondoweiss, an anti-Zionist site, a “marginally reliable” source.

Under Wikipedia policy, editors can only summarize what reliable sources say when writing an article, meaning that what is or isn’t considered to be reliable is crucially important on Wikipedia. Wikipedia defines reliable sources as being “independent, published sources with a reputation for fact-checking and accuracy,” with how it’s used by other reliable sources being an indicator of reliability. The Reliable Sources Noticeboard (RSN) forum is where Wikipedians can determine a source’s reliability and if it falls under the categories of “generally reliable,” “marginally reliable” (meaning it can be used only in “certain circumstances”), “generally unreliable,” (meaning it “should normally not be used”) and “deprecated,” meaning that it’s “generally prohibited.”

Mondoweiss, which was founded in 2006 by anti-Zionist Jewish journalist Phillip Weiss,  has been in the “marginally reliable” category for years, despite being accused of being a “hate site” by George Mason University Professor David Bernstein in a 2015 blog for The Washington Post; Yair Rosenberg has also argued in Tablet that Mondoweiss promulgated an “antisemitic attack” against The Atlantic’s Jeffrey Goldberg in 2016. When an RfC was launched at RSN in January to downgrade Mondoweiss, those in favor of downgrading it argued that Mondoweiss published pieces glorifying the October 7 massacre and downplaying evidence  that Hamas committed rapes on that day as examples showing that Mondoweiss is a “fringe” source. They also pointed out that one of Mondoweiss’ “news” articles stated in an editor’s note that there are intensifying “fascist persecutions against critical voices in Israel” as reason for keeping an author anonymous; another “news article” declared that “Israel is now a full-scale dictatorship.” However, many editors contended that Wikipedia policy allows for biased sources like Mondoweiss that mainly publish op-eds and that such op-eds would only be cited on Wikipedia if they’re written by subject-matter experts or notable commentators. Additionally, those in favor of keeping Mondoweiss as “marginally reliable” argued that there’s no evidence that Mondoweiss’ “news” is unreliable and that news outlets frequently blend news with opinion. Some also questioned whether it was accurate to say that Mondoweiss was denying evidence of broader Hamas rape claims on Oct. 7 and that instead they were raising questions on specific reported testimonies in The New York Times and CNN. Ultimately, the RfC was closed with keeping Mondoweiss as marginally reliable.

One editor told me that they are “disturbed that it’s not considered ‘generally unreliable.’ It’s an avowedly partisan source.” The editor also noted that “Fox News, New York Post, Breitbart, Daily Mail, etc. are considered unreliable [on Wikipedia]. This is obscene.”

“Calling Israel a ‘dictatorship’ is just stupid,” another editor told me. “It’s not even a matter of opinion.” Mondoweiss is only “kept in because enough people want it there for the propaganda value.”

5. The Wikipedia article on the UCLA pro-Hamas encampment states that Jessica Seinfeld and Bill Ackman donated to pro-Israel counterprotesters involved in the violence on the night of April 30-May 1. Their denials are not included in the article.

The section about the attack on the encampment features a line under the “Counterprotester attack” section that says, “A report found one counterprotest group raised funds through GoFundMe, with Jessica Seinfeld and Bill Ackman donating $5,000 and $10,000, respectively,” with citations to The Daily Beast and The Times, with the latter behind a paywall. 

Both Seinfeld and Ackman have issued denials on this. A subsequent Daily Beast report highlighted an Instagram post from Seinfeld stating that she had donated to an April 28 counterprotest at UCLA that was “peaceful” and that “the two demonstrations … had nothing to do with each other.” The Daily Beast report goes on to state that Seinfeld had donated to a GoFundMe launched by “Bear Jews of Truth,” a group that claimed that they were involved in displaying Oct. 7 footage in front of the encampment but weren’t involved in the violence the night the encampment was attacked. The Daily Beast claimed that Instagram stories show that the group was present that night. Ackman has stated on X that he has only provided money for the fraternity brothers at the University of North Carolina who tried to protect an American flag from pro-Hamas protesters and toward showing Oct. 7 footage on various campuses across the country. Otherwise, he claims he doesn’t fund protests.

As of publication time, no one has attempted to include their denials into the Wikipedia article. Two of my editor sources took issue with this.

“My understanding is that anything that could cause Wikipedia to be sued falls under BLP so this would as well,” one editor told me, referencing Wikipedia’s Biographies of living persons policy. “They should add the denials from the people they’re talking about.”

Another editor told me they thought the line about Ackman and Seinfeld was UNDUE altogether, in addition to there being BLP concerns without the denials. “That’s the sort of smear that has been pushed into conservative articles for a long time,” the editor contended. “Some editors will claim it’s DUE because they want to smear the article subject (or Seinfeld and Ackman in this case).” And in this case, Seinfeld and Ackman appear to be smeared for having a pro-Israel point of view. “Shame on The Daily Beast,” the editor added. “Then again, this is Wikipedia where [The Daily Beast] is viewed as reliable while anything on the right is automatically labeled as suspect at best.”

6. Excluding the Oct. 7 massacre from the “List of Islamist terrorist attacks” Wikipedia article because it’s “original research.”

To be fair, there was consensus among Wikipedia editors to include the massacre in the “List of major terrorist incidents” Wikipedia page. But there wasn’t consensus for including it in the “List of Islamist terrorist attacks” Wikipedia page, as enough editors argued in an RfC that doing so would violate Wikipedia policy banning “original research,” (WP:OR), which states that “all material added to articles must be verifiable in a reliable, published source.” Editors also cannot insert “any analysis or synthesis of published material that serves to reach or imply a conclusion not stated by the sources… If one reliable source says A and another reliable source says B, do not join A and B together to imply a conclusion C not mentioned by either of the sources.” (WP:SYNTH)

The editors opposed to including the Oct. 7 massacre in the list argued that doing so would violate this policy because there aren’t enough sources that label it specifically as an Islamist terrorist attack — as they argued that Palestinian militant groups involved were nationalistic rather than Islamist — and that Hamas attacked military sites, which wouldn’t count as terror, and only the civilian sites attacked would count as terror. Some even contended that the massacre was a “military operation.” Those in favor of inclusion argued that because sources widely describe Hamas as an Islamist terror organization, that in turn makes the Oct. 7 massacre an Islamist terror attack, with some even providing sources stating that Oct. 7 was a terror attack perpetuated by an Islamic terror organization. The “no consensus” verdict kept it off the list.

“Hamas is an acronym for ‘Islamic Resistance Movement,’” an editor told me. “The ‘Islamism in the Gaza Strip’ article talks mostly about Hamas. It’s complete bad faith to argue their attacks shouldn’t be in a list of Islamist attacks.” 

“Hamas is an acronym for ‘Islamic Resistance Movement,’” an editor told me. “The ‘Islamism in the Gaza Strip’ article talks mostly about Hamas. It’s complete bad faith to argue their attacks shouldn’t be in a list of Islamist attacks.” Another editor source agreed that keeping out the Oct. 7 massacre from this list was a misuse of Wikipedia policy.

7. On Wikipedia’s main page on May 7, the “Did you know” section stated that “Walid Daqqa wrote several works of prison literature, including a children’s novel about a boy who uses magical olive oil to visit his imprisoned father.” Daqqa’s conviction for commanding a terror cell that brutally murdered an Israeli soldier is not mentioned.

Wikipedia’s Main Page , which is viewed by millions of people, highlighted Daqqa’s work as an author and omitting the fact that he was convicted for commanding a Popular Front for the Liberation of Palestine-linked terror cell that abducted and murdered Israeli soldier Moshe Tamam in 1984. Daqqa’s Wikipedia article acknowledges this, though it says he denied it and that he wasn’t present at the kidnapping. It does acknowledge that Tamam was found with “‘massive’ head wounds. ”The significance of this is that on the day that Daqqa was featured on the main page, the main page received nearly five million views. The Daqqa article itself only received 5,457 views that day — meaning that the hook that only IDs Daqqa as a writer had a far greater reach than his Wikipedia page that included that he was a convicted terrorist.

So, what is the process for getting articles featured on the “Did you know …” (DYK in wiki-slang) section of the main page? One requirement for an article to be nominated by an editor for a DYK is if it was newly created in the past seven days leading up to the nomination and contains at least 1,500 words; Daqqa’s article was nominated on April 10, two days after it was first created. The nominating editor will also propose a hook to be used on the main page, which Wikipedia states should “be perceived as unusual or intriguing by readers with no special knowledge or interest” in the subject, be compliant with Wikipedia’s NPOV policy and will link to the Wikipedia article. The initial proposed hook was “… that prisoner Walid Daqqa … wrote several works of prison literature, including a children’s novel on a boy who uses magical olive oil to visit his imprisoned father?” When a Wikipedia article is nominated, a third-party editor peer-reviews the article to make sure it adheres to Wikipedia policy; the Daqqa article, outside a couple of minor changes, breezed through the peer review process. Once that happens, it gets put in a queue.

An editor told me that the Daqqa DYK is “a gross NPOV violation trying to make a grotesque torturer and murderer look like someone imprisoned for being a writer.” The anti-Israel editors “do this all the time” with DYKs, the editor contended. Another editor source agreed that the Daqqa DYK was “POV pushing.”

The hope is that consensus can change, and if Wikipedia is held accountable then the site’s content may start to live up to its policy of neutrality and co-founder Jimmy Wales’s vision for the site to be “the sum of all human knowledge.”

These examples of bias may tempt you to try and fix Wikipedia’s bias yourself since anybody can theoretically edit Wikipedia. But being an effective editor in Wikipedia’s contentious topic areas is an arduous task. To even begin editing articles related to the Arab-Israeli conflict, for instance, you need to have been an editor for at least 30 days and have made at least 500 edits elsewhere; otherwise, all you can do is make edit requests on the talk page. Wikipedia has a whole labyrinth of arcane policies and guidelines, and any missteps — even if inadvertent — will be used against you and could get you sanctioned. 

What I have covered in this piece is only the tip of the Wikepedia iceberg to give a sense of its complicated process and how it can lead to potential bias. The hope is that consensus can change, and if Wikipedia is held accountable then the site’s content may start to live up to its policy of neutrality and co-founder Jimmy Wales’s vision for the site to be “the sum of all human knowledge.”

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