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July 17, 2025

The Epstein Angle Few People Are Talking About—His Jail Cell

I’m not a conspiracy theorist. I’ve seen so many of them over the years they tend to bore me. I’m more obsessed with the cold facts and the search for objective truth.

The Jeffrey Epstein saga is all about conspiracy theories. In the MAGA world, it’s the conspiracy par excellence, the nefarious drama that has it all—child abuse, celebrities, a client list, wealth, sex, politics, a suspicious suicide, a malfunctioning camera, even a Jewish name for the bad guy.

Trump’s election promised to open up that can of worms and reveal the truth. His Attorney General Pam Bondi had hinted they would, so did Trump. The two top guys at the FBI fed the conspiracy theories in their previous lives.

Now, everyone is saying “nothing to see here.” No conspiracy theories. No client list. Everything the authorities said was true.

Trump is angry because the stubborn scandal is causing a rift inside his party and taking attention away from his recent victories. Democrats are feasting. The media can’t get enough.

Meanwhile, I’m thinking about the jail cell.

“You’d have to be a midget and work really hard to try to hang yourself and I don’t think you could accomplish it,” Michael Franzese, who was once housed in the same cell Jeffrey Epstein died in, told NewsNation. “There’s just no way you are able to commit suicide. There’s no way to hang yourself, there’s nothing from the ceiling, there’s nothing from the bed.”

As we all know, Epstein’s death was ruled a suicide by hanging as he awaited trial on child sex-trafficking charges in August 2019.

He had been placed on suicide watch after an apparent attempt to take his own life behind bars just days earlier. He was moved to a more heavily monitored unit after that, where guards were supposed to regularly check on him.

But evidently the guards fell asleep on duty the night Epstein died and later doctored their logbooks to hide it. At the same time, the cameras watching the cellblock apparently malfunctioned and turned off.

Franzese is not buying any of it.

“As far as the cameras being off, I haven’t experienced that — I did eight years in prison and I haven’t experienced cameras being broken and a perfect storm of correctional officers not walking those cells,” he told NewsNation.

Franzene is hardly the only skeptic.

A Rasmussen poll of 1,164 likely voters conducted on July 8-10 found that just 21% believe the Trump FBI and DOJ are telling the truth about Epstein. And while FBI Director Kash Patel and deputy Dan Bongino insist that Epstein committed suicide, only 31% of voters believe them.

“You can’t just say ‘Trust me, bro,’ ” says Mark Mitchell, Rasmussen’s head pollster.

So, although I’m no conspiracy theorist and I have no dog in this fight, something doesn’t smell right with the official story of how this notorious sex offender died. We need better explanations than the lame cliche, “there’s no evidence to suggest…”

There are many juicy angles to this sorry saga, among them a purported “client list” of famous names and the possibility that some of those names were compromised and are being protected. There are also the political implications for Trump and Democrats and a sense that justice has failed the victims of this tawdry case.

Those are important angles, but let’s not forget the jail cell. The night Epstein died is what triggered the conspiracy theories in the first place. So before we jump to those wild places, let’s get that core story right.

The scandal will continue to haunt Trump until he orders a complete and credible disclosure of all the cold facts about what happened in that jail cell.

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Print Issue: Raising a Child the World Already Hates | July 18, 2025

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Chef Aaron Clayton: Performance, Healthier Eating and Mexican Fire-Roasted Shakshuka

Aaron Clayton is a performance chef: a chef who prepares nutritionally focused meals for athletes.

“We’re there to make sure that they’re able to perform on the field, the court, wherever it may be,” Clayton told the Journal.

As most of Clayton’s athletes are not Jewish – they come from different backgrounds and cultures – he takes a lot of pride in introducing them to Jewish food traditions, whenever the opportunity arises.

“For Rosh Hashanah, for example, I love to bring in apples and honey, and explain that tradition,” he said. “I’ve had clients the next year [say], ‘Hey, isn’t it that apple and honey holiday? … I had a good year last year; I want to try that again.’”

He also talked about serving someone matzah ball soup for the first time; he explains it’s like Jewish chicken and dumplings. Food conversations always lead to making a deeper connection.

Clayton, who grew up in Los Angeles and was exposed to a ton of Latin foods and culture, understands that he’s not just a reflection of himself; he’s a reflection of his community and history. His recipe for Mexican-inspired shakshuka is below.

“I love roasting my bell peppers, onions and tomatoes,” he said. “I do a deep roasted salsa; I start using that as my base, work in some amazing dried chili powders  that come from Mexico, build those flavors and off of that.”

Clayton is on the board of directors for a new nonprofit, called Athletes Meal Plan. They take food waste from restaurants, hotels and grocery stores and create these performance-focused meals for food insecure athletes at the amateur levels: high school, collegiate, junior college.

“I work with other amazing, established chefs in the area [and] we bring in younger chefs … or culinary students looking to get a better understanding of what options are available to them,” he said. “It’s such an amazing project.”

When asked what regular people can do to eat healthier, Clayton said the easiest thing is to drink more water and cut out as much sugar from your diet as possible.

“It could be as simple as removing [sugar] from your morning coffee or reducing or choosing the less sugary option here or there,” he said. “We don’t need to be perfect, but if we’re a little bit better tomorrow than we were today, it makes that transition all that much easier.”

Just as you can train your body, you can also train your taste buds.

“Your tongue is the same as any other muscle in the body,” Clayton said. “I’ve seen my client’s flavor profiles change dramatically over the course of a year, two years … and by year three, they’re eating things that I never would’ve served them two years earlier.”

For example, chef Clayton had a client with a Southern background, who was not exposed to the same kinds of fruits and vegetables as people are in California aka “the salad bowl” of the country.

“Before, the only way they’d eat tomatoes was ketchup,” he said. “They gradually made that transition from the processed version to the fresh version, which can look dramatically different, not just on the plate, but in terms of flavor and the way it’s put together.”

When seeking out vegetables, Clayton explained that fresh and in season produce offers the best representation of that fruit or vegetable.

“Your fruits are gonna be way sweeter in season versus out of season, your flavor concentration is gonna be so much higher [as is] your enjoyment of the product,” he said. “If you’re getting something out of the season, the texture might be off, the flavor certainly will be [and] the price will be as well.”

Other things people can do is eat at consistent times – “it really helps the body regulate digestion” – and eat earlier; do not wait to have dinner until right before you go to bed; and try to block off time to cook.

The more connected you are to what you are cooking, the better the food’s going to taste.

“If you’re smelling the food throughout the process, if you’re hearing the noises that it makes when you put it in the pan; these things are important,” Clayton said. “Pay attention to these details; do not be distracted by your phone or [anything else]; try to make that time and space in the kitchen protected and sacred.”

Check out PerformanceChefs.org and AthleteMealPlan.org. Follow @chefaaronius @PerformanceChefs and @AthleteMealPlan on Instagram.

For the full conversation, listen to the podcast:

Watch the interview:

Mexican Fire-Roasted Shakshuka with Dried Chili Powders

Serves: 4

Time: 45–60 minutes

Style: Smoky, rustic, bold

Ingredients

Fire-Roasted Veggies:

  • 4 large ripe tomatoes
  • 2 red bell peppers
  • 1 small red onion, peeled and quartered
  • 4 garlic cloves, unpeeled
  • 1 jalapeño or serrano (optional, for extra heat)

For the Sauce:

  • 2 tablespoons olive oil
  • 1 teaspoon ancho chili powder
  • 1 teaspoon guajillo chili powder
  • 1/2 teaspoon chipotle chili powder
  • 1 teaspoon ground cumin
  • 1/2 teaspoon smoked paprika
  • 1 tablespoon tomato paste (optional, for body)
  • 1/2 cup water, broth, or reserved tomato juices
  • Salt and pepper to taste

Eggs and Garnish:

  • 4 to 6 large eggs
  • Crumbled queso fresco or cotija (optional)
  • Fresh cilantro, chopped
  • Lime wedges (optional)
  • Tortillas or crusty bread

Instructions

Fire-Roast the Vegetables:

Place the tomatoes, bell peppers, onion quarters, garlic cloves (in skins) and optional chile directly over an open flame (gas burner or grill). Use tongs to rotate until blistered and charred all over — tomatoes should be soft and collapsing. Transfer to a bowl and cover with a plate or wrap in foil to steam for 10 minutes. Peel garlic and tomatoes. Remove most of the charred skin from the peppers, leaving some for flavor, and discard seeds and stems.

Make the Sauce:

Roughly chop the fire-roasted tomatoes, peppers, onion, and garlic. In a wide skillet, heat 2 tablespoons of olive oil over medium heat. Add the chopped veggies and sauté for 2 to 3 minutes. Stir in chili powders, cumin, paprika, and tomato paste if using. Cook for 1 to 2 minutes until fragrant. Add 1/2 cup water or broth to loosen the sauce. Simmer for 5 to 7 minutes, stirring occasionally. Season with salt and pepper.

Poach the Eggs:

Use the back of a spoon to make wells in the sauce. Crack eggs directly into the wells. Cover with a lid and let simmer gently until whites are set and yolks are runny, about 6 to 9 minutes.

Finish and Serve:

Sprinkle with queso fresco and chopped cilantro. Serve with warm tortillas or crusty bread.

Optional Additions:

Add black beans for extra body. Garnish with avocado slices or a drizzle of crema. A pinch of Mexican oregano with the spices adds deeper flavor.


Debra Eckerling is a writer for the Jewish Journal and the host of “Taste Buds with Deb.” Subscribe on YouTube or your favorite podcast platform. Email Debra: tastebuds@jewishjournal.com.

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Singing for Peace: Israeli Artist Builds Bridges Through Music and TikTok

Itay Benda, an Israeli singer, has found a unique way to advocate for Israel.

On any given day — except Saturday — he goes live on his social media accounts and sings to people from all around the world. With close to 540,000 followers on TikTok and 347,000 on Instagram, it’s a powerful way to connect and show that Israelis are not what many assume. They are friendly, loving, and accepting of others, whether they’re Christians, Muslims, Hindus — or anyone else.

Of course, things don’t always go as planned.

Such was the case this past May, after a barrage of ballistic missiles from Yemen struck near the main terminal at Ben Gurion Airport, disrupting flights and injuring eight. That same day, a man appeared on Benda’s TikTok Live. He wore a keffiyeh and held a guitar.

“Where are you from?” Benda asked.

“From Yemen. I’m Houthi,” the man replied.

Benda is careful not to reveal his identity until after he sings. He usually sings in the language of the person he’s speaking with — he performs in 50 languages, including several Arabic dialects — and does it so well that people often mistake him for one of their own.

When he finished singing, the Houthi was clearly moved. He clapped his hands.

“Your voice and play are good,” he told him.

Benda then revealed he’s Israeli and currently lives in Los Angeles. The Houthi was taken aback. He claimed that the IDF had bombed the airport in Yemen.

“Because Houthis send missiles to our airport,” Benda said.

The Houthi replied that he didn’t know anything about that. “We will destroy Israel. We will kill anyone from Israel, all the Jews!” he said.

“Why? We just sang together. Now I’m your enemy?” Benda tried to reason with him, but to no avail.

Thankfully, not every interaction ends this way. While some people hang up, curse, or refuse to continue the conversation, Benda says his music often opens the door to a real exchange. “My rabbi once asked me, ‘Doesn’t it hurt you when people curse you?’ To tell you the truth, not at all. The curses and the hatred are meaningless,” Benda said.

“If I sing and you tear up before my eyes, and I move you and touch the deepest emotional strings of your heart — and then you curse me — I don’t believe those curses.”

In a conversation with The Journal, Benda said he can never predict what kind of reaction he’ll get. People from countries such as Syria, Jordan, and Egypt have responded with everything from warmth to hostility. “I’m surprised every time. Each time I hope for love — and sometimes I get it, and sometimes I don’t. I never know what to expect. You can’t predict or assume, ‘I’ll get love from Syria and hate from Kuwait.’ It really depends on many factors — where the person was born, how old they are, etc. Generally, younger people tend to be more brainwashed compared to older ones. There are no rules.”

Benda moved to Los Angeles from Jerusalem 15 years ago. In Israel, he was known as a singer and drummer, but he also plays keyboard and guitar. In 2019, he uploaded a video of himself singing in Persian. Almost immediately, he received thousands of requests to perform a well-known Iranian protest song.

“That clip got 20 million views and brought in over 200,000 Iranian followers, from Iran and around the world,” said Benda. “So I started singing more Persian songs, and before long, I became well-known in the Iranian community. They began inviting me to perform at their events.”

Benda’s ability to sing in perfect Farsi has many convinced he’s Iranian. At weddings and bar mitzvahs, people often approach him speaking in Farsi, either requesting a song or offering a compliment. They’re always surprised when he replies — in flawless Farsi — that he doesn’t actually speak the language.

Courtesy Itay Benda

“God blessed me with an ear for nuance,” he said. “I enjoy listening to different Arabic dialects and learning them. I love the challenge of pronouncing sounds that don’t exist in Hebrew. When I learn a song, I focus on every word’s pronunciation — and what I hear is what I sing.”

Since the conflict with Iran intensified, Benda has been singing to many Iranians still living in Iran. As usual, he refrains from revealing that he’s Israeli until he finishes performing. So far, he says, most of the responses have been positive.

In one video he uploaded, an Iranian woman joins him live. Her face is blurred to protect her from the regime, which would undoubtedly punish her for speaking to the “enemy” — an Israeli. The conversation unfolds like this:

“Can I sing you a song?” Benda asks, and begins singing a beloved Persian tune.

Although her face is hidden, her voice reveals emotion — perhaps even tears.

Only after the barrier is broken through music does Benda reveal, “I’m from Israel—man doost daram,” which means “I love you” in Persian.

The woman replies, “Man doost daram.”

There is no hostility, no hatred — just two people from enemy nations, connecting through music and expressing hope for peace. “From my long-standing relationship with Iranians, I can say they love Israelis and see Israel as their escape route to freedom,” Benda said. “They understand that this war is their government’s war — a government they’ve been suffering under for years.”

Nine years ago, Benda became religious and has since made Torah study part of his daily routine. Each morning, he studies Gemara with his chavruta (study partner), before returning home to record, rehearse, and respond to requests from his growing online community.

One afternoon, he’s joined by two young men living in Belgium. They are friends — one from Syria, one from Morocco. Benda sings to them in Syrian Arabic and then in Moroccan Arabic. Their faces light up with surprise and delight. He then tells them he’s an Israeli living in LA. “You have a good voice,“ the Syrian guy tells him and quickly adds, “I like Jewish people but I don’t like Zionists.”

This is Benda’s chance to give the young man a little history lesson. He tells him how Israelis and Iranians used to be friends until the Persian revolution in 1979, and that in Israel, Muslims, Christians and Jews live side-by-side in peace. 

“Let me tell you something, people who don’t agree with Zionism, means they don’t agree with Judaism, because Jewish and Zionist is one. Believe me, we want peace.”

The Syrian softens up. He agrees that the Islamic Republic in Iran is the problem. “I’m Jewish and I love you a lot,” Benda tells him in Arabic. “Insha’Allah, we’ll have peace. I want you to know the Zionists love you.”

For Benda, this is his way to “build bridges, break stigmas and share the truth,” Benda told the Journal. “Music heals, connects, and reaches deeper than we realize. I use it to spread good, bring people together and advocate for Israel.”

Singing for Peace: Israeli Artist Builds Bridges Through Music and TikTok Read More »

Film ‘Catalogue of Noses’ Turns Cosmetic Surgery Pressure into a Musical

“Catalogue of Noses,” a 12-minute musical short, is a sharp and surprisingly devastating portrait of what happens when young girls internalize the idea that their natural face is a liability.

Directed by Josie Andrews and written by Lauren Schaffel, the film follows 16-year-old Emily — played by real-life teenager and high school senior Jemma Handler —as she visits a plastic surgeon’s office in hopes of landing a more “castable” nose. What plays out is a plunge into the conflicted mindset of considering cosmetic surgery. Emily’s internal monologue comes out in musical form, which could best be described as a hybrid of “Crazy Ex-Girlfriend” and “Fiddler on the Roof” if it took place in a surgeon’s office. “The film takes place in 2004 and is based on my own story of getting a nose job back then,” Schaffel told The Journal. “Pressures from the lead character’s mom who has had a nose job and her mom’s mom had a nose job. It’s this inherited pressure that Emily is enduring.

Schaffel and Andrews have only known each other for about a year. They met at an event at the Holocaust Museum LA, and they said that the connection was instant. “When Lauren told me the logline of the film, I was like, ‘oh my God, that’s my story too,’” Andrews told The Journal. “It was like Lauren was sent to me for a reason. The fact that we both had the same story was unbelievable. It made us wonder who else had this experience.”

Together, they turned their own teenage plastic surgery into a relatable on-screen situation centered around a teenager still figuring out who she is, yet navigating this enormous decision.

The musical numbers allow the film to embrace the absurdity of the premise, while also heightening the stakes. One of the film’s most unexpected moments is a fantasy dance sequence with anthropomorphic noses encircling Emily. The visual is silly but the laughter it provokes is complicated. “I’m laughing more at the absurdity of her situation,” Andrews said. “I want people to identify with her. It’s really more of a sad laughter.”

Schaffel originally wrote “Catalogue of Noses” as a play in 2022, with a hunch that it was meant to be a sitcom. She comes from the world of multicamera television, with early roles on “Still Standing” and “Will & Grace,” and more recent appearances on shows like “The Marvelous Mrs. Maisel.”

“I imagined a laugh track, but when I changed it and adapted it for the big screen, I realized I stripped away a lot of the vaudeville.” Emily’s mother, played by Lori Alan (“Family Guy,” “Toy Story 3”) and the doctor, played by Michael Kostroff (“The Wire,” “The Producers” national tour) are overbearing and dismissive of Emily’s reticence. There’s the classic conversation of Jews talking noses, yet there isn’t an overwhelming aura of Jewish guilt borscht-belt shtick. The film feels real and so much of it is in the vulnerability in Jemma’s lead performance. 

The short was commissioned and developed as a play through JewFace and ShPIeL Performing Identity in the fall of 2024. It also received Commended status from the Jewish Plays Project last year. 

The film is set within the context of Los Angeles’ grueling casting culture, as well as the pressure — often from within one’s own community — to assimilate to someone else’s standards. The “catalogue” in the film’s title is literal. Emily flips through a thick scrapbook of celebrity noses, all while an irreverent nurse rushes her to choose a design before the doctor arrives. And when the doctor does arrive, it’s infuriating to watch his smug gaslighting of his patient. He claims to have once worked with burn victims, but really found himself crafting noses that ”all networks want on primetime shows.” 

Audiences seem to be connecting with it. Over the past year, the film has earned spots at the LA Shorts International Film Festival, the Big Apple Film Festival, the Santa Cruz Jewish Film Festival and the Atlanta Shorts Fest. 

“The film is 12 minutes, but conversation after the film was about 45 minutes,” Schaffel said about the screening at the Santa Cruz Jewish Film Festival in February. “So many folks said a form of ‘oh yeah, I remember this when my sister had a nose job’ or ‘ I was pressured to have a nose job.’” At a screening of the film in May, an African-American male actor told Schaffel and Andrews that he related to Emily’s self-image conflict, with his own stories of being pressured to relax his hair and lightening his complexion when being considered for a role.

“People immediately wanting to tell their own stories I think is exciting, yet so personal,” Andrews said. 

The filmmakers are now developing an educational curriculum with Reboot Studios to accompany the film. They hope to bring the film’s conundrums and lessons to middle school and high school age students. They see the film as a vessel for audiences to consider the motivations behind physically changing oneself, and really circle around the stigmas people are taught to believe. 

Both Schaffel and Andrews say that “Catalogue of Noses” is not anti-surgery. It’s anti-silence. “If getting the surgery is going to make you feel like a more confident and happy person, so be it, do it,” Schaffel said. “But that doesn’t change who you are at your core on the inside.” Andrews added that “the true problem is surgery doesn’t change your worldview, if you want to change one thing, you’re going to change another and then another, and you’re going to keep chasing it. Where do you draw the line?”

That idea — that chasing a final fix is an illusion — is part of what gives the film its emotional sting. The ending doesn’t offer a tidy resolution. It offers something harder. 

That idea — that chasing a final fix is an illusion — is part of what gives the film its emotional sting. The ending doesn’t offer a tidy resolution. It offers something harder. “I want people to come away and say, ‘that’s f—d up,’” Schaffel said.

“Catalogue of Noses” will be screened at the LA Shorts International Film Festival on Sunday, July 20 at 7:15 p.m. at Regal L.A. Live (1000 W Olympic Blvd, Los Angeles) Tickets are available through LA Shorts at lashortsfest.com/events/sunday-july-20-7-15-pm-program-28

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Essays Recounting Struggles, Written with Honesty and Wisdom

Rabbi Laura Geller gives a short and simple explanation of who this book is for in her blurb about it. She writes that ”this is a book for all those among us who have been touched by trauma, by violence, by natural disaster, by illness, by marginalization or by family disfunction.” In other words, this is a book for everyone, for who is there among us who has not been shaken or who someday may be shaken by one of these experiences?

The essays in this book are testimonies by people who have dealt with the sorrow of stillbirth or the difficulties of a contested divorce or  the experience of a near fatal accident or of being near the finish line of the Boston Marathon when the bomb exploded, or the torture of having to care for a loved one who has Alzheimer’s disease or the loss of a loved one.  If there is one thing that they have in common, it is the honesty with which they recount what this experience has done to their faith and to their lives.  

As each one of the writers in this book comes to understand, no one ever recovers from trauma, but some people are able to go forward from it, and to incorporate it in their future lives, and it is these people who can be our guides and our teachers.

The people who write in this book are all wounded souls. Gone forever is the glib and certain faith that they may once have had, and in its place are the scars and the aches that will never go away, and, in some cases, a hope and a hard-earned wisdom that will enable them to survive and to help others survive as well.

The essay by Lawrence Hoffman, who is the retired professor of Liturgy at the Hebrew Union College-Jewish Institute of Religion is an example of this kind of honesty.  It will disturb many, but it will force its readers to think about the meaning of what they are saying when they pray.

He begins by saying that he cannot pray the traditional prayers any longer after the dreadful experiences that he has gone through because they seem to say that suffering is the result of sin, and that it can only be overcome by repentance, and he does not find that helpful. And then he goes on to say that he cannot pray the modern Reform Jewish prayers when he is in distress either, because they stress the importance of being happy and of being in community, and he says that when he is in grief and in pain its cheerful words grate on him.  

And so, he ends up wishing that there could be services for those who are sick at heart, places where they could be together with each other without having to also be with those who only want to sing and dance and be happy. 

He says that to praise God as the One who feeds all mankind as it says at the beginning of the Birkat Hamazon feels dishonest to those of us who know how much starvation there is in this world, and that to say that we have never seen a righteous person go hungry, as it says at the end of the Birkat Hamazon is offensive to those who know that this statement is simply not true. 

And yet he admits that at least twice in his life, once when he sat at the bedside of his 15-year-old daughter as she prepared for another futile operation and once when he sat at the bedside of his dying wife, he said the words of the traditional prayers even though he berated himself for doing so afterwards. I read Dr. Hoffman’s lament with sympathy and yet I feel that his criticism is unfair. When Miriam, the sister of Moses, whom he loved and who had saved him more than once, was ill, Moses prayed only five simple words, words of one syllable each, and yet they helped. I think that they helped Miriam if she heard them and that they helped Moses too. 

And so, I feel that his criticism of traditional prayer is unjust. Any words or no words can be  helpful in time of crisis if they come from the heart. This is why, when Hannah stands at the entrance to the sanctuary at a time at a time when she feels abandoned and unhappy, she calls her prayer “the outpouring of  her heart,” and if she used words, they were said so quietly that Eli, the High Priest, who was passing by, could not understand them.

The traditional prayers can be the simplest and the most human way to pray when one faces a crisis in one’s life, and so I am not comfortable with his generalization that the classic Jewish liturgy is just a confession of guilt and a plea for forgiveness. It is that — but it is more. It is, or at least it can be, the way in which the heart reaches out to God.

 And it is not really fair to label the contemporary Reform liturgy as just a time to feel community and to celebrate joy. The very fact that the Reform movement has published this book on how to live with suffering is proof that celebrating with joy is not its only purpose, and that singing and dancing are not its only way to worship. 

But by raising these points, Dr. Hoffman will make everyone who reads this essay think seriously about what mature faith is and what it is not.

And this is what the rest of the chapters in this book do, each in its  own way. I never noticed before that there is so little in our liturgy about how to mourn for a stillborn, and I agree that the reason for this may be that the traditional liturgy was written by men, and not by women. I had never thought before about what the ravages of Alzheimer’s disease do the caretaker, and not just to the victim until I read this report by a woman whose life has been changed by the new responsibilities that her husband’s illness has put upon her And I never thought before of what the effect of a nearly fatal accident has on a person until I read the chapter in this book about how the anniversary of the date when he had one has become a day for self-examination for him.   

And so, I recommend this book as one that all of us should keep handy just in case we ever need it. It is a book that has much to teach us about how to survive the traumas that come upon each of us at some time in our lives, because it tells us how others have gone through these experiences and how they have emerged stronger and wiser as a result. 


Rabbi Jack Riemer is the author of “The World of the High Holy Days,” and of “Finding God in Unexpected Places,” and the co-author with Rabbi Elie Spitz of “Duets On the Psalms.”          

Essays Recounting Struggles, Written with Honesty and Wisdom Read More »

Jews of Color Initiative Awards New Grants to Ten Organizations, Including The Braid

Last month, the Jews of Color Initiative announced a new series of grants awarded to 10 organizations and initiatives that are working to address antisemitism in thoughtful, creative and community-rooted ways. 

Grantees include The Braid, Correlate JOC, The Crown Heights Birth Justice Project, Jewtina y Co., The LUNAR Collective, Leveraging the Experiences of Jews of Color to Combat Antisemitism in Higher Education, Mitsui Collective, Moving Traditions, The Shalom Curriculum Project and Tzedek America. 

“These projects range widely in approach — some are training emerging leaders, others are using unexpected tools like card games to open up conversation,” Gabi Kuhn, managing director of Jews of Color Initiative (JoCI) told The Journal. “We’re also investing in educational programming, narrative-shifting research and multilingual, cross-cultural bridge-building efforts that engage both Jewish and/or non-Jewish communities.“ 

She added, “What ties it all together is that every project centers the voices and leadership of Jews of Color, approaching the work through a community-led lens.”

The Braid, for instance, will produce recipe videos and a filmed Shabbat conversation, accompanied by a nationally distributed Shabbat dinner discussion guide. They will also host an in-person screening of this new series. 

Following The Braid’s incredibly successful “StoryNosh: Tastes of Tradition” digital series, which was also generously supported in part by the Jews of Color Initiative, is a new series, titled “StoryNosh: Tastes of Resilience.” 

“Tastes of Tradition” saw families preparing recipes together, showing how coming together around the cutting board can open participants up to more honest and vulnerable conversations. It garnered more than 70,000 views on social media. 

“We are excited to expand this series to take on the challenges of antisemitism and racism,” David Chiu, marketing and communications manager at The Braid, told The Journal. “For this new series, which we’ve titled “StoryNosh: Tastes of Resilience,” all of the cooks will gather together for a Shabbat dinner.

“As they enjoy each other’s cuisine and company, they’ll find opportunities to open up even more, getting real about how hate impacts them personally and self-reflective about what they can do better to build bridges,” he said. 

The Braid’s hope is that these filmed conversations will model and inspire how to discuss the difficult topics of antisemitism and racism in ways that are respectful and productive. 

“I think it’s clear from the last couple years that we need fresh ideas on how to combat antisemitism, especially ones adapted for our multicultural world,” he said. “Living at the crossroads of identities, we Jews of Color have a unique perspective … so I couldn’t be more excited about JoCI’s strategy to support these ten initiatives; The Braid is deeply honored to be among them.”

The LUNAR Collective will train fellows to identify and address antisemitism and support them in leading regional workshops that build bridges among Asian, Asian- Jewish and Jewish communities.

“The LUNAR Horizons initiative will give our Leading Light Fellows critical training, practice and experience on how to dismantle antisemitic rhetoric in communal spaces,” Maryam Chishti, co-executive director of The LUNAR Collective, told The Journal. “It allows our young Asian Jewish leaders to empower themselves, and in turn, their local hub community, to be better advocates against the tide of rising antisemitism.”

Chishti said she is really excited about giving their fellows both the training to really speak about how antisemitism and anti-Asian hate are correlated and why these communities should be in closer dialogue. 

Their goals include giving Asian Jews space to collectively process, grieve and heal from experiences of antisemitism; empowering Asian Jews to feel unapologetically and unconditionally Jewish, so they show up as their full selves in all communities; present and lead engaging and easily replicable models of intercultural bridge- building, that represent the needs of each local community; allow Jews and Asian Americans to repair their communal relationships, rebuild trust and establish true, lasting allyship during this critical time for both communities; and plant seeds of continued solidarity for future generations.

“From my experience working between these two communities, they are contending with a lot of the same issues in this country, while simultaneously sharing so many cultural values and core beliefs — including education, family obligation and food,” she said. “There is so much potential for greater partnership between the Jewish and AAPI communities, and I see no organization more poised for this moment than LUNAR.” 

In the selection process, JoCI was looking for projects that brought bold ideas, a strong community connection and the ability to create real impact. 

“We prioritized initiatives that demonstrated innovation, clear theories of change, meaningful communal partnerships and a strong commitment to evaluation, learning and adaptation,” Kuhn said. “Most importantly, we sought out work rooted in the lived experience and leadership of Jews of Color, knowing those perspectives are essential (and too often missing) in our broader conversations about antisemitism. We wanted to support leaders who are not only asking the hard questions, but who are actively building new models for communal response, engagement, and healing.”

Grantee leaders will meet quarterly in a JoCI-facilitated cohort to learn together and deepen the impact of their work through thought partnership and peer support. At the conclusion of the year-long program, they will share their learnings with each other and the broader Jewish community.

“We hope this work opens up new ways for people to think about and respond to antisemitism, especially where it intersects with race and identity,” she said. “JoC leaders have the power to shift narratives, challenge assumptions and foster the kind of deep, honest conversations that move communities forward together.”

“In our current moment of rising antisemitism and deepening polarization, innovative and community-strengthening responses are more essential than ever,” said Ilana Kaufman, CEO of JoCI. “These projects demonstrate how Jews of Color are not only reshaping the conversation around antisemitism, but also leading the way in building stronger, more connected and more just communities for all.”

For more information, go to JewsofColorInitiative.org.

Jews of Color Initiative Awards New Grants to Ten Organizations, Including The Braid Read More »

Rejected for a Credit Card, He Built a Company That Approved Millions

“Buy Now, pay later” (BNPL) has long been a part of retail culture, but in the past few years, it’s taken on a new life in the fintech world. Arad Levertov had a bold idea: making everyday essentials more affordable through responsible lending. That idea became Sunbit, a BNPL platform designed not for impulse shopping, but for real-life necessities — such as dental care, auto repairs, and vision services. Nearly a decade later, Sunbit is a nationwide success story, approving 90% of applicants and partnering with nearly 30,000 merchants.

I sat down with Levertov, who was recently named Ernst & Young’s 2025 Entrepreneur of the Year for Greater Los Angeles, to discuss what led him to launch the company and what sets Sunbit apart in a crowded market.

Levertov, who was born and raised in Neve Monosson, Israel, co-founded Sunbit in 2016 alongside Tal Riesenfeld, Ornit Dweck-Maizel, and Prof. Tamir Hazan. The company has developed a proprietary AI-based technology that enables instant financing at the point of sale — without fees or hidden costs. Today, Sunbit helps millions of Americans afford dental care and automotive repair.

“When I first founded the company, I reached out to Tal, who I’ve known since we were kids, and asked him to join me,” Levertov said. “We each invested $100,000 and started working. In the beginning it was very difficult to find customers and investors who believed in us.”

With persistence and grit, the founders slowly gained traction. In the past year alone, Sunbit secured backing from major financial institutions including JPMorganChase, Citi and Ares Management. It currently holds over 50% market share in the sectors it serves and employs 550 people — about 120 of them based in Israel.

The concept behind BNPL was reintroduced during the pandemic, a period marked by widespread job losses and economic instability. Consumers who needed financing often turned to BNPL providers, which offered flexible payment options without the high interest rates of traditional credit cards or the barriers of bank loans. “Not everyone gets approved for a bank loan,” Levertov pointed out.

Sunbit’s model allows customers to access affordable, personalized installment plans.

“Let’s say a mother brings her son to the dentist, and the treatment costs $1,500,” Levertov explained. “She can’t afford it, and she was never approved for a credit card or a loan. What we offer is six equal, interest-free payments. The provider — the dentist in this case — pays the fee. It’s still better for them than losing a customer. Thanks to Sunbit, that child gets the treatment he needs.”

 “The market is huge,” Levertov continued. “That’s why we keep going and growing. Today we have over 4 million customers and nearly 30,000 partner locations.”

While Sunbit isn’t the only player in the BNPL space, Levertov believes the company’s philosophy sets it apart. “What drives us is remembering the people behind the numbers,” he said. “When I read customer reviews saying we helped someone fix their car so they could get to work — that’s what motivates me. That’s where I find the most satisfaction.”

The EY award ceremony took place shortly after the war with Iran erupted, adding emotional weight to Levertov’s acceptance speech. “I’m deeply honored to receive this recognition as EY’s Entrepreneur of the Year, especially in these complex times,” he said. “Sunbit’s success is thanks to many people — our investors, our employees, our families, our partners, the 27,000 store managers we work with and the millions of customers who’ve placed their trust in us.”

Levertov, who immigrated to the U.S. in 2008 after completing his studies in Israel, arrived with his wife Dana and their 18 month-old twins to pursue an MBA at Duke University.

“I thought I had a strong entry ticket — military service in the Navy’s elite unit and a job at Intel — but no one wanted to hire me,” he said. “I interviewed for positions I could have done in my sleep, but employers always chose American candidates who understood the local nuances better than I did.”

His defining moment as an immigrant came two years later.

“I tried to get a Costco credit card,” he recalled. “I filled out the forms, answered all the personal questions — and I was rejected because my credit history wasn’t detailed enough. It was unpleasant — even humiliating — and it played a big role in why I started Sunbit.”

He became intrigued by the concept of BNPL especially after noticing that Americans were traditionally used to paying in installments only for large purchases like homes and cars. But by 2005, the model began expanding to include online shopping and smaller consumer goods.

“The shift we made was applying BNPL to the tough stuff — unexpected expenses like auto repairs, dental care and eyeglasses,” he said. “A woman who had to make monthly payments of just $20 or $30 once called us saying she would be paying a couple of weeks late. When we told her there’s no problem and there would be no late fee — though after 30 days we’re required to notify the credit bureaus — she cried with relief.” Unlike bank loans or credit cards which you have to pay in time or you’ll be penalized for late payment, Sunbit doesn’t charge for them. 

Levertov and his wife have four children — the two youngest, ages 15 and 12, were born in the United States. The entire family has been involved in Sunbit. “My wife, who is an educational psychologist, worked as a recruiter for four years, and the children have volunteered and contributed to the company,” he said. “It’s more than just a workplace — it’s a life project.”

In January of this year, the family’s home in Pacific Palisades was destroyed in a fire. They have since relocated temporarily to Marina Del Rey while they rebuild.

When asked what advice he would give to aspiring entrepreneurs, Levertov said: “Don’t be afraid to dream big and jump into the water. Don’t start something with the mindset of making a quick exit. Work hard to build something meaningful — something that can change the world.”

Rejected for a Credit Card, He Built a Company That Approved Millions Read More »

Rabbi Amital’s Legacy and Today’s Arguments

Amidst fraught debates in Israel over the role of Haredi rabbinic leadership in discouraging students from serving in the IDF comes a new moving intellectual biography of an inspiring Religious Zionist rabbi who offered a different model. “To Be Holy But Human: Reflections Upon My Rebbe, HaRav Yehuda Amital,” by Rabbi Moshe Taragin, a teacher in Yeshivat Har Etzion, is a rich and rewarding meditation on a fascinating and impactful figure. 

Amital, born Yehuda Klein in Oradea, Romania, survived the Holocaust as a young man and moved to British Mandate Palestine in 1944 at the age of twenty. During Israel’s War of Independence, he fought in Latrun and in the western Galilee. Pursuing a career in the rabbinate, Amital was deeply committed to the balance of Jewish learning and commitment to defending Israel’s biblical homeland. He formulated the idea of a “Hesder yeshiva,” in which students both undertake serious Torah study and serve in the Israeli army. Following the Six Day War, he founded Yeshivat Har Etzion, which he would lead for the next forty years. Roughly twenty years before Rabbi Amital’s death in 2010, the Hesder program, now replicated in multiple yeshivot throughout the country, won the Israel Prize for its contributions to Israeli society.

Taragin’s volume is not a conventional academic history of his mentor. Rather, it offers a compendium of warm and wise anecdotes and lessons he learned studying under Amital. 

Take, for example, Rabbi Amital’s twist on a much-quoted moral insight. The adage, Taragin writes, “goes something like this: ‘First I tried to change the world. When that didn’t go as planned, I focused on changing my family. And when that didn’t work, I retreated inward to change my own inner life.” Rabbi Amital, Taragin recounts, would object to this formulation, dismissing it as superficial. Amital explained, per Taragin, that “people often begin by trying to change themselves, but when that proves difficult, they shift their focus to changing their family. When that fails, they turn their attention to changing the world. Rav Amital recognized that this was more than just a pattern of behavior; many people outwardly appear to be world-changers, making a significant impact, but in truth, they may be using their external successes as a substitute for deeper, personal growth or meaningful family relationships” which they struggle at. Rabbi Amital would stress, therefore, the importance of developing individual maturity and a sense of family responsibility first, before seeking to preach ethical improvement to others.

Taragin also notes the intellectual flexibility possessed by Rabbi Amital, seemingly lacking in those rabbis at the center of contemporary Israeli debates over enlistment. “Rav Amital was handed a draft of a book someone had written about his thought,” Taragin writes. When asked about it, Rabbi Amital said he “didn’t like it, because it presented him as having changed his mind” about certain topics. But then, Amital paused, decided he did like it – he had changed his mind about the project. The ability to reconsider, and adapt accordingly, Taragin concludes, is another characteristic of this uniquely humble and open-minded thinker.

This balance of building a solid foundation within one’s self, while allowing for adaptability and growth, is fittingly reflected in a metaphor Amital was fond of invoking.

In the agricultural practice of grafting, Taragin recounts Amital teaching, “a healthy, strong but fruitless tree is used as the foundation, and a fruitful tree, like a cherry or lemon tree, is grafted onto it. This process allows the fruit-bearing tree to thrive by drawing strength and immunity from the base tree. To him, this symbolized a profound truth: the lofty can only rise when firmly anchored in the solid and steadfast. Fruit-bearing branches must be grafted onto sturdy fruitless trees, deeply rooted and unyielding to the winds. Likewise, transcendent and sophisticated religious experiences cannot endure without the bedrock of simple, grounded acts that provide stability and strength.”

While neither Taragin nor Rabbi Amital likely originally intended these teachings to inform debates over Haredi participation in the defense of Israel, the timing of the book’s recent release seems fitting, and perhaps might inspire flexibility in those holding out from joining in Israel’s fight. After all, while those arguing against participation in the army do so in the name of protecting religious study, Rabbi Amital argued, and lived, a different framework. It was, and is, one in which lofty study emerges from individuals with a deeply rooted sense of responsibility for the Jewish family, seeking to strengthen its national project, starting with their own selfless acts in protection of our people. 


Rabbi Dr. Stuart Halpern is Senior Adviser to the Provost of Yeshiva University and Deputy Director of Y.U.’s Straus Center for Torah and Western Thought. His books include “The Promise of Liberty: A Passover Haggada,” which examines the Exodus story’s impact on the United States, “Esther in America,” “Gleanings: Reflections on Ruth” and “Proclaim Liberty Throughout the Land: The Hebrew Bible in the United States.”

Rabbi Amital’s Legacy and Today’s Arguments Read More »

VBS Carries on Legacy Hebrew Program for Adult Learners

Valley Beth Shalom (VBS) is inheriting American Jewish University’s (AJU) long-running online Hebrew and adult educational programs, according to a July 8 statement from the Encino-based Conservative congregation.

The Community Hebrew Program at VBS, according to VBS, “will continue AJU’s legacy of enriching Jewish life through accessible Hebrew study resources.”

The classes include “Modern Hebrew,” “Prayer Book Hebrew” and “Biblical Hebrew.” Lasting eight weeks, they will be offered at various levels with the goal of empowering students to enhance their language skills while giving them a deep learning journey. Online summer classes start the third week of July, with the plan to launch in-person classes after the High Holy Days.

In an interview, VBS Senior Rabbi Nolan Lebovitz told the Journal that the synagogue was interested in bringing the Hebrew program to VBS because the synagogue is an unapologetically Zionistic organization that believes Hebrew strengthens one’s connection to the land of Israel.

“The Hebrew classes fit within a greater vision of the VBS community in a post-Oct. 7 world,” Lebovitz said. “We recognize the crucial role that Israel plays in our Jewish identity and the vital nature of Hebrew in gaining literacy in all matters Israel and Judaism. The Community Hebrew Program at Valley Beth Shalom provides our members and the greater LA Jewish community with the ability to access our traditional Jewish sources and a greater sense of Israeli culture today.”

Lebovitz, who led the effort to bring the program to VBS, said there are many reasons why an adult learner would want to increase their Hebrew proficiency, whether to support their biblical studies or prayer, or even for the next time they order coffee at Aroma in Tel Aviv. All of this “becomes more accessible with greater Hebrew proficiency,” he said. “As a language that has run throughout Jewish tradition for thousands of years, Hebrew is a crucial DNA marker, binding the Jewish people.”

The Community Hebrew Program complement VBS’ already-robust adult education offerings. For more than 75 years, in fact, the synagogue — which Lebovitz called an “intellectually curious community” — has offered adult learning classes. 

“VBS takes great pride in the notion that our classes, our renowned speakers and our regular missions to Israel present our community with all of the resources necessary to be an informed, engaged proud Zionist Jew in the world today,” the VBS senior rabbi said. “Education has always been a key component within our VBS culture and that’s why a robust Hebrew program fits perfectly at VBS.”

“Valley Beth Shalom holds adult education as a core value,” Lebovitz continued. “It was true for my predecessors, Rabbi [Harold] Schulweis and Rabbi [Ed] Feinstein, and it is true for me, as well. Now, through an online platform, we can sustain the classes for its more than 250 students and begin to offer Hebrew learning opportunities to students around the country. VBS is looking forward to a bright future with a burgeoning Community Hebrew program.”

For his part, AJU President Jay Sanderson said VBS was the right home for the Hebrew program going forward.

“American Jewish University is deeply proud to see our beloved Hebrew program find a new home at Valley Beth Shalom, where it will continue to thrive and serve our community,” Sanderson said in a statement. “The transition ensures that learners of all ages will keep discovering the beauty of Hebrew in a vibrant, supportive environment. We’re grateful to VBS for their partnership and shared commitment to Jewish education.”

While AJU no longer will be involved in operating the program, it will continue helping to promote the classes, including to those who are converting to Judaism through AJU’s Miller Intro to Judaism initiative.

Longtime Hebrew instructor Aliza Klainman be leading the classes for VBS, and she will be joined by a team of native Hebrew speakers. With the migration of the program to VBS, Klainman — who led adult education Hebrew classes at AJU for more than 30 years — now becomes a VBS employee. 

Klainman told the Journal that the classes follow the “Ulpan method,” an immersive and intense approach to learning, where Hebrew is taught with Hebrew.

“People start without any knowledge — none — and by the end of one course, they can read the print letter, write in cursive and converse in present-tense Hebrew,” she said in a Zoom interview. “So, that’s very satisfying.” 

For more information about the Community Hebrew Program at VBS, visit communityhebrew.org

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