The Forgotten Exodus
The multi-award-winning, chart-topping Jewish podcast, The Forgotten Exodus, is back for season two. The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century to forge new lives for themselves and future generations. The Forgotten Exodus, a limited podcast series by American Jewish Committee (AJC), explores the important lessons we can learn from this pivotal moment and the little-known Jewish heritage of the Middle East and North Africa. As Jews around the world confront rising antisemitism, hear five new stories of Mizrahi and Sephardi courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people. The world has ignored them. We will not.
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Iran
10/02/2024
Iran
“I never thought there’s antisemitism. It's something from the past, for my grandparents, for my mom a little, but it's not something in my generation, or my kids’ generation. It's done . . . apparently, not.” Einat Admony is a chef, cookbook author, comedian, and social media star who grew up in Bnei Brak, Israel. With parents from Iran and Yemen, Einat spent her childhood in the kitchens of Mizrahi, Sephardi, and Ashkenazi neighbors. Learn about her family's deep-rooted Jewish heritage in Iran and the broader Middle East. Along with her mother Ziona’s journey from Iran to Israel in 1948, Einat discusses the antisemitism she’s dealt with online and on the streets in the past year. Hear her stories of Jewish-Muslim coexistence in Iran and memories of spices and perfumes that inspire Einat’s dishes. Her cookbooks Balaboosta and Shuk, along with her Manhattan restaurant Balaboosta, reflect a blend of tradition and innovation. “You could not have Judaism today, if it were not for the Jews of Iran,” says Houman Sarshar, an independent scholar and director of publications at the Center for Iranian Jewish Oral History in Los Angeles. Sarshar highlights the historical relationship between Iran and Israel, noting that Iran was the second Muslim-majority country to recognize Israel post-1948. The conversation also touches on the challenges faced by Jews in Iran, their cultural integration, and the impact of the 1979 Islamic Revolution. —- Show notes: How much do you know about Jewish history in the Middle East? . to receive podcast updates. about the series. Song credits: : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: EINAT ADMONY: I've been in Israel a few months ago. It's like you always feel loved, you always feel supported. It's still home. It's always going to be my home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations despite hardship, hostility, and hatred, then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East. The world has ignored these voices. We will not. This is The Forgotten Exodus. Today's episode: Leaving Iran. MANYA: Whether she’s deviling eggs soaked in beet juice, simmering Oxtail in shawarma spices, or sprinkling za’atar on pastry dough, chef Einat Admony is honoring her family’s Middle Eastern heritage. Both the places where they have lived for generations, as well as the place they have and will always call home: Israel. EINAT/: Start with brushing the puff pastry with olive oil and za’atar. Have some feta all around and shredded mozzarella. Take the other sheet and just cut it to one inch strips. Now we're going to twist. Need to be careful. Now we're just gonna brush the top with the mix of oil and za’atar. Get it some shiny and glazy. This is ready for the oven. Bake at 400 until it's golden. That's it super easy, just sprinkle some za’atar and eat. MANYA: For the chef, author, reality TV star, and comedian, food reflects the Zionist roots that have been a constant for Einat, the self-made balaboosta, who is largely credited with introducing Israeli cuisine to the U.S. That love for Israel goes back generations, long before the modern state existed, when her maternal ancestors lived in the land, that until 1935 was known as Persia, but is now known as Iran. Her own mother Ziona, the third of seven siblings, was even named for the destination where Einat’s grandparents aspired to one day raise their family. Returning home to the land of Zion from which Jews had been exiled centuries earlier was always the goal. When you ask her why, Einat laughs in disbelief. EINAT: Why? Why? That's homeland. I think a lot of Jewish people for hundreds of years was, that's in every prayer, it's in every Shabbat dinner evening. MANYA: The hatred directed toward Israel by Iran’s regime in the form of the deadly attacks on Israel by Iran-backed terrorist groups and the Islamic Republic of Iran itself make it hard to believe that Iran was once a place where Jews and the Zionist movement thrived. But in fact, Iran’s history includes periods when the wide-open roads between Iran and Israel ran two ways and the countries not only lived in harmony but worked in close partnership. Iran was the second Muslim-majority country after Turkey to recognize the modern state of Israel after its formation in 1948, and the two established diplomatic ties. Regular flights ran between Tehran’s Mehrabad International Airport and Tel Aviv’s Ben Gurion airport. SARSHAR: We cannot overlook the fact that since October 29, 539 BCE the Jewish community of Iran remains to this day the largest community of Jews anywhere in the Middle East outside the state of Israel. To this day. You could not have Judaism today, if it were not for the Jews of Iran. MANYA: Houman Sarshar is an independent scholar and director of publications at the Center for Iranian Jewish Oral History in Los Angeles. He has edited a number of books, including Esther's Children: A Portrait of Iranian Jews. SARSHAR: The history of the Jews in Iran begins about 2,700 years ago, when the first community of known Jews was taken to Iran. They are commonly believed to be one of the 10 Lost Tribes. And then when we fast forward to when Nebuchadnezzar came and destroyed the temple in Jerusalem and took Jews into captivity. Some years after that at 539 BCE on October 29, 539 BCE, to be exact, Cyrus the Great, the founder of the Achaemenid dynasty, liberated Babylon and gave Jews the permission to go back to Israel and rebuild the Second Temple. MANYA: Cyrus the Great – a Persian emperor particularly renowned among contemporary scholars for the respect he showed toward peoples' customs and religions in the lands that he conquered. According to the Book of Ezra in the Hebrew Bible, Cyrus even paid for the restoration of the Jewish temple in Jerusalem. SARSHAR: This is known as the Second Temple period in Jewish history, and under the Achaemenid dynasty, Jews participated in every level of society. And a few centuries forward, around the 5th Century, we know the Jews continue to live with many freedoms, because that is the era when the Babylonian Talmud was originally produced in Iran by Rav Ashi. So, you know, there was a thriving rabbanut (rabbanite) in Iran who had the freedom and the luxury and the time to be able to produce such an important document as the Talmud, which has become the cornerstone of all jurisprudence that we know, Western law, and everything. MANYA: The advent and arrival of Islam in Iran in the 7th Century CE changed circumstances somewhat. As was the case across the Middle East, all non-Muslims became dhimmis – residents who paid a special tax and lived under certain restrictions. The situation for Jews worsened in the 16th Century when the Safavid dynasty made the Shiite creed the dominant form of Islam in Iran. Fatwas made life for all non-Shiites quite difficult. SARSHAR: And for reasons that are still open to discussion, all of these restrictions were most vehemently imposed on the Jews of Iran. And because of these restrictions, all non-Shiites were considered religiously impure. And this religious impurity, kind of like the concept of the untouchable sect in India, they were considered pollutive. MANYA: Jews could not look Muslims in the eye. They were placed in ghettos called mahaleh where they could not leave on rainy days for fear the water that splattered on them could contaminate the water supply. They wore yellow stars and special shoes to distinguish them from the rest of the population. They were not allowed to purchase property from Muslims or build homes with walls that were higher than those of their Muslim neighbors. SARSHAR: They could not, for example, participate in the trade of edible goods because, you know, fruits and vegetables and meats carried this pollution. So Muslims could no longer consume the foods that were touched by Jews. And as a result, this created a certain path forward in history for the Jews of Iran. They went into antique trades. They went into carpet trades. They went into work of textiles. They became musicians. And for the following 500 years, these restrictions kind of guided the way the Jews of Iran lived in that country, even though they had been there for thousands of years previously. MANYA: Houman said the 1895 arrival of the Alliance Israélite Universelle, a Paris-based network of schools for Jewish children throughout the Middle East and North Africa, including within the mahalehs in Persia, was the first step in a series of improvements for Jews there. SARSHAR: Previous to that, Jews were not allowed to get any kind of an education whatsoever. The only teachers were the Muslim clergy, and they refused to teach anything to Jewish students. So this allowed for the Jewish community to finally start to get a Western-style education, which was very important at that time, given all of the dynamics that were going on in society with modernity. MANYA: As educational opportunities increased in the middle of the 19th Century, so did opportunities for the courtiers and elite to travel and see the Western world as it industrialized and modernized, expanding international trade and sharing wealth more widely. SARSHAR: Often they would be sent by their families to go and try to see if they can, you know, find a way to expand the family's businesses and lives as merchants, and they would come back shocked. I mean, Iran was a place where you know of mostly mud brick homes and dirt roads and people riding around on donkeys. And imagine this is all you've known. You never see women walking around the street. The only women you have ever seen with your own eyes in your life are your mom, your sister, your daughter or your wife, and occasionally, sex workers. And that's it. So all of a sudden, you know, you travel a couple of months by boat and train, and you get to Paris, and it's impossible to try to even conceive of the experience. It must have been something like the Hegelian experience of the sublime. What can the world look like? And where is it that I live in, and why isn't my country the same as this? MANYA: By the early 20th Century, the Persian people concluded the answer to that question was in the rule of law. The reason the European nations provided such opportunity for the community at-large had to do with the fact that the law of the land was not arbitrary or enforced by religion or royalty. It was embedded in a constitution – a set of laws that define the structure of a government and the rights of its citizens – a Western tenet that reduced the power of the clergy and created a parliament called the Majles. SARSHAR: They were starting to read travel journals. They were starting to understand the perspective that Westerners had on Iranians, and those perspectives were often awful. You know, the Western world believed, for example –the country was corrupt to the bone in every respect. So all of these things gradually led to a call for a constitution, the major pivot of which was the establishment of a legislature of law that would start to create a community where everyone can feel like they're equal in the eyes of the law and have something to gain by trying to improve the country as a whole. Iran became the first constitutional monarchy in the Middle East in 1906 when that revolution happened, it was a momentous event. And really, things really, really did, in fact, start to change. MANYA: In 1925, Reza Shah Pahlavi – an arch nationalist who wanted to propel Iran forward into the industrial age – took over the crown of Iran. He welcomed any Iranian citizen to participate in that agenda. SARSHAR: By now, we had a good two generations of Jews who had been French-educated by the Allianz Society. They had all gone to France at some point in their lives, so they were able to participate in this industrialization of the country, given the language skills that they had and some of the connections they had built in the Western world. MANYA: Both World Wars in Europe took a massive toll on Iran. Despite declaring neutrality, Iran was occupied by European nations that took over the nation’s agriculture, treating Iran as a pantry to feed the armies. Droughts and disease worsened the toll. SARSHAR: One of the lesser-known factoids about history is that during World War I, the nation that lost the most individuals as a result of the war was Iran. Above and beyond all European nations who were at war, because of a famine that had started in Iran. The same dynamic started to happen in World War II. MANYA: With nationalist fever sweeping Europe and Iran, the Allies feared the arch-nationalist Shah would go the way of Franco in Spain, Mussolini in Italy, and Hitler in Germany. They also feared the Shah would collaborate with Hitler’s Germany to provide oil for the German oil machine and cease being the pantry the Allies needed it to be. In 1941, the Western powers convinced him to abdicate the throne to his son Shah Mohammad Reza Pahlavi. And when the war ended, Iran was able to enjoy the same economic benefits as the rest of the world at peace time. Most importantly, it was able to profit from its own oil reserves, significantly boosting Iran's national income. SARSHAR: In 1941, it was really the beginning of what is commonly referred to by the scholars of Jewish Iranian history as the Golden Age of Iranian Jewry. From 1941 until the revolution in 1978, the Jewish community of Iran saw a meteoric rise to power and social wealth. Industries such as pharmaceuticals, banking, insurance, real estate development, and other major industries, the aluminum plastics industries in Iran, all were either directly owned by the Jews of Iran or managed under their management. And during this period, really, we can say that for the first time, after 2,500 years, the Jews of Iran really started to experience the kinds of freedoms that they had not seen since the Achaemenid dynasty. And it is during this time that, you know, we see, really, that life started to change for the Jews of Iran, even though some of the age-old social dynamics were still there. The institutionalized antisemitism had not been completely wiped out. But for the most part, things had changed because Iranian society in general was also being Westernized, light speed. And many educated people had realized that antisemitism was really looked down upon, you know, that kind of prejudice was really no longer acceptable in the world at large. So many, many sections of the community really had shifted, genuinely shifted. And some, even though maybe their feelings had not changed, knew that their antisemitism was something that they needed to keep private. MANYA: At that time, Iran also became a refuge for Jews fleeing Europe and other parts of the Middle East. On June 1, 1941, a brutal pogrom in Iraq known as the Farhud, incited by Nazi propaganda, targeted Jews celebrating the holiday of Shavuot. Nearly 200 Jews were murdered in the streets. The violence became a turning point for Iraqi Jews. Thousands fled, many stopping in Iran, which became a way station for those headed to Palestine. In 1942, thousands of Jewish refugees from Poland who had fled across the border into the Soviet Union during the German invasion traveled on trains and ships to Iran. Among the refugees – 1,000 orphaned children. As Zionist leaders worked to negotiate the young Jews’ immigration to Palestine, the Jewish Agency established the “Tehran Home for Jewish Children” – a complex of tents on the grounds of a former Iranian Air Force barracks outside Tehran. More than 800 orphans, escorted by adults, most of them also refugees, moved from Tehran to kibbutzim in Palestine the following year. Later, in 1948, when most Arab League states forbade the emigration of their Jews after the creation of Israel, the Zionist underground continued to smuggle Jews to Iran at about a rate of 1,000 a month, before they were flown to Israel. SARSHAR: The Zionist movement was fairly strong in Iran. It was a very lively movement. The Balfour Declaration was celebrated in all of the Allianz schools in Iran, and very soon thereafter, the first Zionist organization of Iran was established. And truly many of its founding fathers were some of the leading industrialists and intellectuals in Iranian society, in the Jewish Iranian community for the years to come. It was not unlike the kind of Zionism we see today in the United States, for example. You know, the wealthy families of the Jewish communities in New York and Los Angeles, all are very passionate about Israel, but you don't see very many of them selling their homes and packing up and moving to Israel because they just don't want to do it. They feel like they're very comfortable here. And what matters is that a state of Israel should exist, and they are political advocates of that state and of that policy and of its continued existence, but not necessarily diehard participants in the experiment itself. Iranians, after the establishment of the State of Israel, were being encouraged to move to Israel, and the Israeli government was having a lot of difficulty with that, because a lot of Iranians were seeing that life had become better for them, and they weren't as willing to leave, despite the fact that the Kourosh Project provided airplanes to get Jews out of Iran. My own great-grandmother was one of those passengers. She is buried in Mount of Olives in Jerusalem. She was one of the early citizens of Israel who went to live out the Zionist dream. MANYA: Both sides of Einat’s family – her mother and father’s ancestors – were among those early Israeli citizens. Einat’s father was born in Tel Aviv. His parents and grandparents had come from Yemen in the late 19th Century. Einat’s mother Ziona was 10 years old when in 1948, the family left Kerman, a city in southeastern Iran known for its carpet weaving and woolen shawls. They arrived in Israel with their suitcases ready to fulfill their dream. But living the dream in the new Jewish nation was not easy. After all, the day after Israel declared its independence, Arab nations attacked the Jewish state, launching the first of a series of Arab-Israeli Wars. EINAT: The story of my mom, it's a very interesting story. The family didn't have much money. There wasn't like, rich family that left, very different story. No, both of my parents come from very, I would say, very poor family. My grandpa was, like, dealing with textile. He was like, traveling from town to town with fabric. And that's what they did. They put them in what’s called ma’aborot, which was like a very kind of small villages, tin houses. My mom always said there were seven kids, so all of them in one room. In the winter it’s freezing; in the summer,...
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Morocco
09/24/2024
Morocco
“Today's Morocco is a prime example of what a great peaceful coexistence and international cooperation can be with an Arab country.” Eli Gabay, an Israeli-born lawyer and current president of the oldest continuously active synagogue in the United States, comes from a distinguished family of Jewish leaders who have fostered Jewish communities across Morocco, Israel, and the U.S. Now residing in Philadelphia, Eli and his mother, Rachel, share their deeply personal story of migration from Morocco to Israel, reflecting on the resilience of their family and the significance of preserving Jewish traditions. The Gabay family's commitment to justice and heritage is deeply rooted. Eli, in his legal career, worked with Israel’s Ministry of Justice, where he notably helped prosecute John Ivan Demjanjuk, a Cleveland auto worker accused of being the notorious Nazi death camp guard, "Ivan the Terrible." Jessica Marglin, Professor of Religion, Law, and History at the University of Southern California, offers expert insights into the Jewish exodus from Morocco. She explores the enduring relationship between Morocco's Jewish community and the monarchy, and how this connection sets Morocco apart from its neighboring countries. —- Show notes: How much do you know about Jewish history in the Middle East? . to receive podcast updates. about the series. Song credits: : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: ELI GABAY: Standing in court and saying ‘on behalf of the State of Israel’ were the proudest words of my life. It was very meaningful to serve as a prosecutor. It was very meaningful to serve in the IDF. These were highlights in my life, because they represented my core identity: as a Jew, as a Sephardic Jew, as an Israeli Sephardic Jew. These are the tenets of my life. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations – despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East. The world has ignored these voices. We will not. This is The Forgotten Exodus. Today's episode: leaving Morocco. MANYA: There are three places Eli Gabay calls home: Philadelphia, the city where he has raised his children; Morocco, the land where his parents Rachel and Amram were born and his ancestors lived for generations; and Israel, his birthplace and original ancestral homeland. Eli has been on a quest to honor all those identities since he left Israel at the age of 12. ELI: On my father's side, they were all rabbis. On my mother's side, they were all businesspeople who headed synagogues. And so, my grandfather had a synagogue, and my other grandfather had a synagogue. When they transplanted to Israel, they reopened these synagogues in the transition camp in Be'er Sheva. Both families had a synagogue of their own. MANYA: For the past five years, Eli has served as president of his synagogue--the historic Congregation Mikveh Israel, America’s oldest continuous synagogue, founded in Philadelphia in 1740. Descended from a long line of rabbis going back generations, Eli is a litigation attorney, the managing partner of a law firm, a former prosecutor, and, though it might seem odd, the Honorary Consul of the Republic of Nicaragua in Philadelphia. But the professional role that has brought him the most acclaim was his time in the 1980s, working for Israel’s Ministry of Justice, decades after the Holocaust, still trying to hold its perpetrators accountable. CLIP - ‘THE DEVIL NEXT DOOR’ TRAILER: Charges were filed today against John Demjanjuk, the 66-year-old Ukrainian native, who’s accused of being a Nazi death camp guard named Ivan the Terrible. The crimes he was accused of… MANYA: We’ll tell you more about that later. But first, we take you to the Jerusalem Israeli Gift Shop in northeast Philadelphia, a little slice of Israel on the corner of Castor Avenue and Chandler Street. [shofar sounds] Every day, amid the menorahs and shofars, frames and mezuzahs, Eli’s 84-year-old mother Rachel Gabay, the family matriarch and owner of thisJudaica shop, is transported back to the place where she grew up: Israel. ELI: My father was a teacher all his life, and my mother [shofar sounds] runs a Jewish Judaica store that sells shofars, you can hear in the background. RACHEL: It's my baby. The store here became my baby. CUSTOMER: You’re not going to remember this, but you sold us our ketubah 24 years ago. RACHEL: Yeah. How are you, dear? ELI: Nice. CUSTOMER: We’re shopping for someone else’s wedding now. RACHEL: Oh, very nice… For who? CUSTOMER: A friend of ours, Moshe, who is getting married and we wanted to get him a mezuzah. MANYA: For Rachel, Israel represents the safety, security, and future her parents sought for her when in 1947 they placed her on a boat to sail away from Morocco. By then, Casablanca had become a difficult place to be Jewish. Israel offered a place to belong. And for that, she will always be grateful. RACHEL: To be a Jew, to be very good… ELI: Proud. RACHEL: Proud. I have a country, and I am somebody. ELI: My father's family comes from the High Atlas Mountains, from a small village called Aslim.The family arrived in that area sometime in 1780 or so. There were certain events that went on in Morocco that caused Jews from the periphery and from smaller cities to move to Casablanca. Both my parents were born in Morocco in Casablanca. Both families arrived in Casablanca in the early 30s, mid 30s. MANYA: Today, the port city of Casablanca is home to several synagogues and about 2,000 Jews, the largest community of Morocco. The Museum of Moroccan Judaism in suburban Casablanca, the first museum on Judaism in the Arab world, stands as a symbol of the lasting Jewish legacy in Morocco. Indeed, there’s been a Jewish presence in what is considered modern-day Morocco for some 2,000 years, dating back to the early days of the establishment of Roman control. Morocco was home to thousands of Jews, many of whom lived in special quarters called “Mellah,” or Jewish ghetto. Mellahs were common in cities across Morocco. JESSICA: Morocco was one of the few places in the Islamic world where there emerged the tradition of a distinctive Jewish quarter that had its own walls and was closed with its own gates. MANYA: Jessica Marglin is a professor of religion, law, and history at the University of Southern California. Her research focuses on the history of Jews and Muslims in North Africa and the Mediterranean. JESSICA: There's a bit of a debate. Were these quarters there to control Jews and force them to all live in one spot and was it a sort of form of basically repression? Or was it a way to protect them? The first mellah, the one in Fez is right next to the palace. And so there was a sense that the Jews would be closer to the Sultan or the Sultan's representative, and thus more easily protectable. It could be interpreted as a bad thing. And some Jews did see it as an unfair restriction. But I would say that most Jews didn't question the idea that Jews would live together. And that was sort of seen as natural and desirable. And there was a certain kind of autonomous jurisdiction to the mellah, too. Because Jews had their own courts. They had their own butchers. They had their own ovens. Butchers and ovens would have been kosher. They could sell wine in the mellah. They could do all these things that were particular to them. And that's where all the synagogues were. And that's where the Jewish cemetery was, right? It was really like a little Jewish city, sort of within the city. MANYA: Unlike other parts of the Middle East and North Africa where pogroms and expulsions, especially after the creation of the state of Israel, caused hundreds of thousands of Jews to abruptly flee all at once – spilling out of countries they had called home for centuries – Jews chose to leave Morocco gradually over time, compared to the exodus from other Arab countries. JESSICA: When I teach these things, I set up Morocco and Iraq as the two ends of the spectrum. Iraq being the most extreme, where Jews were really basically kicked out all at once. Essentially offered no real choice. I mean, some did stay, but it was choosing a totally reduced life. Versus Morocco, where the Jews who left did so really, with a real choice. They could have stayed and the numbers are much more gradual than anywhere else. So there was a much larger community that remained for years and years and years, even after ‘67, into the ‘70s. Even though they kept going down, it was really, it was not like Iraq where the population just falls off a cliff, right? It's like one year, there's 100,000, the next year, they’re 5,000. In Morocco, it really went down extremely gradually. And that's in part why it's still the largest Jewish community in the Arab world by far. MANYA: Morocco’s Jewish history is by no means all rosy. In all Arab countries, antisemitism came in waves and different forms. But there are several moments in history when the Moroccan monarchy could’ve abandoned the Jewish population but didn’t. And in World War II, the Moroccan monarch took steps to safeguard the community. In recent years, there have been significant gestures such as the opening of the Jewish museum in Casablanca, a massive restoration of landmarks that honor Morocco’s Jewish past, including 167 Jewish cemeteries, and the inclusion of Holocaust education in school curricula. In 2020, Morocco became one of four Arab countries to sign a normalization agreement with Israel, as part of the U.S.-backed Abraham Accords, which allowed for economic and diplomatic cooperation and direct flights between the two countries. MANYA: Oral histories suggest that Jews have lived in Morocco for some 2,000 years, roughly since the destruction of the Second Temple. But tangible evidence of a Jewish presence doesn’t date as far back. JESSICA: The archaeological remains suggest that the community dates more to the Roman period. There was a continual presence from at least since the late Roman period, certainly well before the Islamic conquests. MANYA: Like other parts of the Middle East and North Africa, Jews in Morocco were heavily concentrated in particular artisanal trades. Many were cobblers, tailors, and jewelers who adorned their creations with intricate designs and embellishments. Gemstones, carved coral, geometric designs, and symbols such as the Hamsa to bless the wearer with good fortune and protect them from the evil eye. JESSICA: And there were certain areas where they kind of were overrepresented in part because of stigmas associated with certain crafts for Muslims. So gold and silver jewelry making in certain parts of Morocco, like in the city of Fez, Jews were particularly overrepresented in the trade that made these gold threads, which are called skalli in Moroccan Arabic, and which are used to embroider sort of very fancy clothing for men and for women. Skalli for instance, is a very common last name for Jews. MANYA: Jessica notes that in the 12th and 13th Centuries, Morocco came under the rule of the Almohad caliphate, a fundamentalist regime that saw itself as a revolutionary reform movement. Under the Almohad dynasty, local Christians in North Africa from Morocco to Libya all but disappeared. Jews on the other hand stayed. She suspects Morocco developed its own version of crypto-Jews who superficially converted to Islam or at least lived outwardly as Muslims to survive. JESSICA: There's probably more of a sense of Jews had more experience of living as minorities. Also, where else were they going to go? It wasn't so obvious. So whatever conversions there were, some of them must have stuck. And there are still, for instance, Muslim families in Fez named Kohen . . . Cohen. MANYA: Jews chose Morocco as a place of refuge in 1391, when a series of mob attacks on Jewish communities across Spain killed hundreds and forcibly converted others to Christianity. As opposed to other places in Europe, Morocco was considered a place where Jews could be safe. More refugees arrived after the Alhambra Decree of 1492 expelled Jews from Spain who refused to convert. That is when Eli’s father’s side of the family landed in Fez. ELI: Our tradition is that the family came from Spain, and we date our roots to Toledo, Spain. The expulsion of the Jews took place out of Spain in 1492 at which time the family moved from Spain to Morocco to Fez. MANYA: At that time, the first mellahs emerged, the name derived from the Arabic word for salt. Jessica says that might have referred to the brackish swamps where the mellah were built. JESSICA: The banning of Jews from Spain in 1492 brought a lot of Jews to North Africa, especially Morocco, because Morocco was so close. And, you know, that is why Jews in northern Morocco still speak Spanish today, or a form of Judeo Spanish known as Haketia. So, there were huge numbers of Iberian Jews who ended up throughout Morocco. And then for a long time, they remained a kind of distinctive community with their own laws and their own rabbis and their own traditions. Eventually, they kind of merged with local Jews. And they used Spanish actually, for decades, until they finally sort of Arabized in most of Morocco. ELI: My father's family, as I said, comes from a small town of Aslim. The family arrived in that area sometime in 1780 or so after there was a decree against Jews in Fez to either convert to Islam or leave. And so in a real sense, they were expelled from that region of Fez. There were Jews who arrived throughout the years after different exiles from different places. But predominantly the Jews that arrived in 1492 as a result of the Spanish expulsion were known as the strangers, and they integrated themselves in time into the fabric of Moroccan Jewry. MANYA: For Eli’s family, that meant blending in with the nomadic Amazigh, or indigenous people of North Africa, commonly called Berbers. Many now avoid that term because it was used by European colonialists and resembles the word “barbarians.” But it’s still often used colloquially. ELI: Aslim is in the heart of Berber territory. My father's family did speak Berber. My grandfather spoke Berber, and they dressed as Berbers. They wore jalabia, which is the dress for men, for instance, and women wore dresses only, a head covering. Men also wore head coverings. They looked like Berbers in some sense, but their origins were all the way back to Spain. MANYA: In most cases across Morocco, Jews were classified as dhimmis, non-Muslim residents who were given protected status. Depending on the rulers, dhimmis lived under different restrictions; most paid a special tax, others were forced to wear different clothes. But it wasn’t consistent. ELI: Rulers, at their whim, would decide if they were good to the Jews or bad to the Jews. And the moment of exchange between rulers was a very critical moment, or if that ruler was attacked. MANYA: The situation for Jews within Morocco shifted again in 1912 when Morocco became a French protectorate. Many Jews adopted French as their spoken language and took advantage of educational opportunities offered to them by Alliance Israélite Universelle. The borders also remained open for many Jews who worked as itinerant merchants to go back and forth throughout the region. JESSICA: Probably the most famous merchants were the kind of rich, international merchants who dealt a lot with trade across the Mediterranean and in other parts of the Middle East or North Africa. But there were a lot of really small-time merchants, people whose livelihood basically depended on taking donkeys into the hinterland around the cities where Jews tended to congregate. MANYA: Rachel’s family, businesspeople, had origins in two towns – near Agadir and in Essaouira. Eli has copies of three edicts issued to his great-grandfather Nissim Lev, stating that as a merchant, he was protected by the government in his travels. But the open borders didn’t contain the violence that erupted in other parts of the Middle East, including the British Mandate of Palestine. In late August 1929, a clash about the use of space next to the Western Wall in Jerusalem led to riots and a pogrom of Jews who had lived there for thousands of years. Moroccan Jews also were attacked. Rachel’s grandfather Nissim died in the violence. RACHEL: He was a peddler. He was a salesman. He used to go all week to work, and before Thursday, he used to come for Shabbat. So they caught him in the road, and they took his money and they killed him there. ELI: So my great-grandfather– RACHEL: He was very young. ELI: She's speaking of, in 1929 there were riots in Israel, in Palestine. In 1929 my great-grandfather went to the market, and at that point … so . . . a riot had started, and as my mother had described, he was attacked. And he was knifed. And he made it not very far away, all the other Jews in the market fled. Some were killed, and he was not fortunate enough to escape. Of course, all his things were stolen, and it looked like a major robbery of the Jews in the market. It gave the opportunity to do so, but he was buried nearby there in a Jewish cemetery in the Atlas Mountains. So he was not buried closer to his own town. I went to visit that place. MANYA: In the mid-1930s, both Amram and Rachel’s families moved to the mellah in Casablanca where Amram’s father was a rabbi. Rachel’s family ran a bathhouse. Shortly after Amram was born, his mother died, leaving his father to raise three children. Though France still considered Morocco one of its protectorates, it left Morocco’s Sultan Mohammad V as the country’s figurehead. When Nazis occupied France during World War II and the Vichy regime instructed the sultan to deport Morocco’s Jews to Nazi death camps, he reportedly refused, saving thousands of lives. But Amram’s grandmother did not trust that Morocco would protect its Jews. Following the Second Battle of El Alamein in Egypt, the Axis Powers’ second attempt to invade North Africa, she returned to the Atlas Mountains with Amran and his siblings and stayed until they returned to Casablanca at the end of the war. ELI: There was a fear that the Nazis were going to enter Morocco. My father, his grandmother, took him from Casablanca with two other children and went back to Aslim in the mountains, because she said we can better hide there. We can better hide in the Atlas Mountains. And so my father returned, basically went from Casablanca to the Atlas Mountains to hide from the coming Nazis. MANYA: In 1947, at the age of 10, Amram went from Casablanca to an Orthodox yeshiva in England. Another destination for Jews also had emerged. Until then, no one had wanted to move to British-controlled Palestine where the...
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Yemen: Live Recording with Adiel Cohen – Part 2
09/16/2024
Yemen: Live Recording with Adiel Cohen – Part 2
“When we show the world that we're not what they say about us, that we're not white colonizers, that we're actually an indigenous tribe of people that was kicked out of their homeland . . . the only argument I can think about to put against the story is ‘you're lying.’ . . . If they accuse you of lying when you tell your family story, they lost.” Last week’s episode featuring Adiel Cohen—Jewish activist, social media influencer, and Israel Defense Forces reservist—received heartfelt feedback. In part two of this conversation, Adiel joins us live from the AJC Global Forum 2024 in Washington, D.C., where listeners had the chance to ask their questions directly. Adiel discusses a plethora of topics, including his social media activism and how Israeli society today reflects the story of Jews returning to their ancestral homeland after over 2,000 years in the diaspora, refuting the false narrative that Jews are white settler colonialists. If you haven’t heard , listen now. —--- ! Sign up to receive podcast updates . Learn more about the series : , with Israeli Olympian Shahar Tzubari Song credits: : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Meditative Middle Eastern Flute”: Publisher: N/A; Composer: DANIELYAN ASHOT MAKICHEVICH (IPI NAME #00855552512) “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 —-- Episode Transcript: Adiel Cohen: When we show the world that we're not what they say about us, that we're not white colonizers, that we're actually an indigenous tribe of people that was kicked out of their homeland and spread throughout the diaspora for 2000 years . . . they can try to argue with that. But at the end of the day, the facts are on our side. Manya Brachear Pashman: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman:. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative period of history for the Jewish people and the Middle East. The world has ignored these voices. We will not. This is The Forgotten Exodus. There has been moving and frankly overwhelming feedback from listeners of our second season, especially last week’s live interview with digital influencer Adiel Cohen: about his family’s journey from Yemen. If you didn’t listen last week, be sure to go back and tune in. Then you’ll know why there’s been such a demand to release the second part of that interview – a question and answer session. Why are we sharing this? It’s a sampling of the conversations these episodes have generated in homes across the nation and around the world, inspired by this series. What would you ask our guests? Here’s what a handful asked Adiel when he joined us at AJC Global Forum 2024 in Washington D.C. Today’s episode: Leaving Yemen, Part 2. Thank you for this conversation, Adiel. But now I’d like to turn to our audience and give them an opportunity to ask what’s on their minds. If you have a question, please raise your hand, someone will bring you a microphone. Be sure to state your name, where you're from, and keeping with the spirit of the event, tell us where your family is from going back generations. Audience Member/Carole Weintraub: Hi, thank you for coming. My name is Carole Weintraub. I'm from Philadelphia. And depending on the week, my family was either from Poland, Ukraine, or Russia – the borders changed all the time. Adiel Cohen: Oh wow, ok. Carole Weintraub: Take your pick. My question’s kind of a fun question. You mentioned some dishes that your grandmom would make. You gave us the names, but I never heard of them, and could you describe them? Adiel Cohen: Yes. So the main food that we eat, I would say it's like the equivalent to matzo ball soup. That's like the default dish for holidays, for day-to-day. It's Yemenite soup. It's just called Yemenite soup. It's very simple. It's a soup made with a lot of spices, I think. Kumkum and hell. It can be vegetable, chicken, or beef based, with a side of either potato or pumpkin inside the soup. It's very good, very healthy. We eat it, especially in winter, every Shabbat. Like it cleans your entire system, all the spices. Some breads that we have that are also very common. Lachuch or lachoh, you know, in the Yemenite pronunciation, it's a flatbread similar to pancake. It's kind of like a pancake, only fried on one side with holes, yeah. And the other side, the top side becomes full of bubbles that turn into holes. So it's fluffy, like very, very soft, very good to eat with dips or with soup. We also have saluf, which is just a regular pita, it’s a flatbread. Zalabiyeh, which is kind of like the, in Yemen they used to eat it during Shavuot and in Israel, now we eat it a lot in Hanukkah, because it's fried. It's kind of like a flatbread donut. I don't know how else to explain it. Right. It's kind of like sufganiyah but made flat, like a pita. There's so much more wow, I’m starting to salivate here. Manya Brachear Pashman: If you don't mind me just interjecting with one of my own questions, and that is, do you encourage people to make these recipes, to try out different parts of your culture or do you feel a little bit of or maybe fear appropriation of your culture? Like what is… Adiel Cohen: No, not at all. Go look up Yemenite soup recipe on Google. It's all there in English. And it's delicious. It's healthy. Do it, really. Manya Brachear Pashman: Do you try other Jewish cultures in fact? Adiel Cohen: Kubbeh must be one of my favorite foods that is not Yemenite. It's Iraqi-Jewish. My hometown, Ramat Gan, is the capital of Iraqi Jews and Israel. Every time I say that I'm from Ramat Gan, people ask me ‘Oh, you're Iraqi?’ I’m like, no, no, Yemenite. So kubbeh, sabich. Sabich, that's the best food, I think, Israel has to offer. Also Iraqi Jewish. I feel bad that I don't have anything good to say about Ashkenazi foods. I tried matzo ball soup for the first time. I'm sorry. My sister, she married an Ashkenazi Jew from Monsey – can't get any more Ashkenazi than that. And this was actually my first time trying and getting a taste of Ashkenazi culture and cuisine. Can't say that it, like, blew me off. Manya Brachear Pashman: Alright, next question. Audience Member/Amy Albertson: Hi, Adiel. Adiel Cohen: Hi, Amy. Amy Albertson: My name is Amy Albertson. I personally am from California and my family's from Russia, Poland, and China. And my question for you is, as a fellow social media creator, especially during times like this, I get asked a lot about racism in Israel since Americans are obsessed with racism. And they always want to point out how the Teimanim, the Yemenites, the Ethiopians, the other what Americans like to say not white Jews are discriminated against and have been discriminated against since the establishment of Israel. Obviously, we can't deny that there is racism. However, I would like to know your perspective obviously as a Yemenite Jew living in Israel and also the good and the bad, where you find that things are hopefully better than they were in the past in Israel, and also where you think that Israeli society still has to improve when it comes to things like this. Adiel Cohen: So part of the cultural discourse in Israel, we always make fun of how every wave of aliyah, from every place in the world that Israel experienced, the last wave of aliyah discriminates against them or makes fun of them, because ‘oh, the new ones.’ And in a sense, it is true, you see it a lot. And racism, unfortunately, exists in Israel, in Israeli society, just like in every society in the world. I think that if you compare it to how it was in the 50s, we're way better off now. And racism is widely condemned, all throughout Israeli society, against anyone, against any communities. We still have the stereotypes, we still have, you know, these jokes that sometimes are funny, sometimes are less funny about different communities. I would say for the most part, we know how to maintain a healthy humor of kind of making fun of each other as different communities but also making it all part of what it means to be Israeli. When my grandparents came to Israel, they were discriminated against. They were ‘othered’ by the rest of society that was mostly dominated by secular Ashkenazim. The same thing can also be said on Holocaust survivors that first arrived in Israel and also faced discrimination from their brothers and sisters, who are also Ashkenazim. So I don't know if racism is the right word. I don't think there's a word that can describe this dynamic that we have between our communities. But yeah, I definitely can say that throughout the generations it's become way better. We see way more diverse representation in Israeli media, in Israeli pop culture. If you look at what's Israeli pop culture, it’s majority Mizrahi, and a lot of Yemenites if I may add, because, you know, we know how to sing. Not me, though, unfortunately. But yeah, we see a lot more representation. I believe we're on the right path to become more united and to bridge between our differences and different communities. Audience Member/Alison Platt: Hi, I'm Alison Platt. I live in Chicago by way of Northern California. My family is from all over Europe, and then about 1500 years before that Southern Italy. So I lost my grandmother last week, so I really thank you, I really appreciate the importance of telling our grandparents’ stories. So thank you for sharing yours with us. For those of us who are millennials or Gen Z who are for better or worse, very online, storytelling is important and telling our own personal Jewish stories, very important, telling our collective Jewish story, very important. So for someone who does that on social media, what is your advice for those of us who are really trying to educate both on a one-to-one level and then communally about our Jewish identities, what has been successful for you, what has been challenging and where do you see that going? Adiel Cohen: So, you know, telling a story, you can tell a story with words, you can also tell a story with visuals. Some of the most successful videos that I made about Yemenite Jews involved my grandma cooking and my mom cooking, making lachuch and showing the Seder, the table, how beautiful and colorful it is. So don't be afraid to pull up your phone and just show it when you see it. And in terms of verbal stories, speak to your grandparents as much as you can. When my grandma passed away, I realized how it can happen like that, and then that's it. And there's no more stories from Savta around Shabbat table and what you managed to gather, that's what you're carrying on to the future. So collect as many stories as possible from every generation so that these stories can live on and exist. And just tell them on social media, open your camera, tell it to the world, because this is how they get to know us. Audience Member/Ioel: Hi, everyone. I'm Ioel from Italy. I'm the Vice President of the Italian Union of Young Jews. And part of my family comes from Egypt. So I relate to your storytelling. Recently, I have attended the inaugural seminar of Archon Europe. It’s an organization that’s fostering heritage towards Europe. And we were wondering how to share our stories. So I want to ask you, what is the best thing for you to make the story of this sort of silent exodus known in the Western society, and especially in our university. And how do you think your activism is contributing to fight antisemitism? Adiel Cohen: I think it's as simple as just taking the leap and start telling these stories. As I said, sit with your grandparents, with your parents and just talk about it. Write down notes and turn it into a story that can be told through social media, make videos about it. You know, Egyptian jewelry, if you look into it, there's so much there. There's the Genizah, right, the Cairo Genizah – so much knowledge and Jewish history, not only from Egypt, but from the entire Middle East. You got accounts in the Cairo Genizah about how Jews lived in Israel, in the Land of Israel, under Muslim rule; stories that are not heard. When you expose the world and people on campus to these stories, first of all, you burst the little bubble that says Jews poofed in Israel in 1948 and up until then, they didn't exist there. And second of all, you show them that Jews existed, not just in Europe, but also in other parts of the world – in Egypt, and in the Middle East as well. Your question was, how does my activism contribute? I hope to inspire more young Jews, Gen Z, millennials, to share their stories and get connected to them and understand the importance of sharing stories because you can enjoy listening to your grandparents stories, but then do nothing about it. So I hope that my content and then my activism inspires other Jews to speak up, just like I am inspired by other creators who also tell their stories. Manya Brachear Pashman: And I think the other aspect of his question was about fighting antisemitism, whether or not you feel that sharing these stories helps in that effort. Adiel Cohen: Definitely. Again, when we show the world that we're not what they say about us, that we're not white colonizers, that we're actually an indigenous tribe of people that was kicked out of their homeland and spread throughout the diaspora for 2000 years, they can try to argue with that. But at the end of the day, the facts are on our side, and also the importance of a story, you can't argue with a story. If you're telling a story from your family, from your own personal experience, the only argument I can think about to put against the story is ‘you're lying.’ And ‘you're lying’ is not a good argument. If they accuse you of lying when you tell your family story, they lost. Audience Member/Daniel: Hi, my name is Daniel. I'm American-Israeli and my family background is I'm half Lithuanian and half Yemenite. I just wanna say I feel very and thoroughly inspired by you, and thank you so much for coming today. Adiel Cohen: Thank you. Daniel: As a child, I was fortunate enough to hear stories from my grandparents and my great grandfather about their lives in Yemen. Recently, I read Maimonides’ letter to Yemen Adiel Cohen: Beautiful. Daniel: And I was particularly inspired by the fact that it was originally written in Arabic and it was translated into Hebrew so that it could be properly disseminated in the community. It remains my favorite primary source regarding Yemen's Jewish community. But with 3000 years of history, almost, there's plenty to choose from. So what's your favorite text or book relating to Yemen's Jewish community? Adiel Cohen: That. Iggeret Teiman, the letter of Maimonides to the Yemenite Jewish community is a transformative letter. It came in a time that was very, very tough for the Yemenite Jewish community. It was a time of false messiahs that started popping out of nowhere in Yemen, both in the Muslim community but also in the Jewish community. And a false messiah that pops out of nowhere creates civil unrest. It sounds a little weird and otherworldly in the world that we live in now, but when someone pops out of nowhere and says, I'm the Messiah. I'm coming to save you all, and back at the time, it was revolutionary. And there was a lot of troubles that the Jews faced at the time because of the false messiahs. The Yemeni leadership was very hostile to Jews, just like, every time there's problems in society, who gets blamed? The Jews, for different reasons, and that time was the reason that Jews were blamed. That was the reason Jews were blamed for. And out of Egypt, Rambam comes. He did not set foot in his life in Yemen. But the head of the Yemenite Jewish community sent him a letter all the way to Egypt. He was in Egypt at the time after migrating all the way from Spain to Morocco to Egypt, asking him for help. And he sent him this letter, Rambam sent him back this letter, Iggeret Teiman, where he basically empowers and strengthens the Jewish community, telling them to maintain their faith and do not fall for the false messiahs and keep their faith in Hashem, and they will be saved. It was as simple as that to save the Jewish community who was suffering at the time, and ever since then, Jews adopted, not fully, but adopted a lot of the Rambam's Mishnah, his ideas. And till this day, the Rambam is the most notable figure that Yemenite Jews look up to. He did not set foot in Yemen one time. The Jews did not go to Egypt and sought for help, but it shows you why it's my favorite text in our history. It's because it shows that even in the diaspora, even when, you know, we were seemingly disconnected, we always relied on each other. And it's amazing to think about it, how a letter got to Egypt, sent back, and he saved a community from all the way far over there. So yeah, that's the answer. Manya Brachear Pashman: So I think we are out of time. Thank you for all those thoughtful questions. That was really wonderful. And thank you for being such a lovely audience. And thank you, Adiel. Adiel Cohen: Thank you. Manya Brachear Pashman: For joining us and sharing your family's story and hopefully inspiring some of us to do the same. So thank you. Adiel Cohen: I hope so. Thank you so much. Manya Brachear Pashman: Yemenite Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations. Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Adiel for sharing his story. Too many times during my reporting, I encountered children and grandchildren who didn’t have the answers to my questions because they’d never asked. That’s why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible. You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus. The views and opinions of our guests don’t necessarily reflect the positions of AJC. You can reach us at [email protected]. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.
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Yemen: Live Recording with Adiel Cohen – Part 1
09/09/2024
Yemen: Live Recording with Adiel Cohen – Part 1
“We can't expect people to stand up for us against antisemitism if they don't know who we are. And we can't expect them to know who we are if we're not there to tell our story.” Adiel Cohen: Jewish activist, social media influencer, and Israel Defense Forces reservist, has a passion for storytelling – especially that of his beloved grandmother, Savta Sarah. She fled Yemen under harrowing circumstances to come to Israel in the mid-20th century. At just 12 years old, she left the only home she’d ever known, braving dangerous terrain, bandits, and gangs – to reach safety in Israel. Recorded live at AJC Global Forum 2024 in Washington, D.C., this conversation explores the vibrant life of Yemenite Jews and the scarred history of Jewish persecution in the country. In a candid conversation, Adiel reflects on his advocacy, both online and off, and emphasizes the importance of sharing diverse Jewish stories. —- Show notes: Sign up to receive podcast updates . Learn more about the series . Song credits: : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Meditative Middle Eastern Flute”: Publisher: N/A; Composer: DANIELYAN ASHOT MAKICHEVICH (IPI NAME #00855552512) “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: Adiel Cohen: Because they dare to fight back, they knew that they're no longer safe, because God forbid Jews resist to oppression and to violence. And the same night, my grandma told me that her father gave her a pair of earrings, silver earrings, and he told her, ‘Sarah, take these pair of earrings and keep them safe. That's the only thing that you can take with you to Eretz Yisrael.’ Manya Brachear Pashman: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations despite hardship, hostility, and hatred, then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East. The world has ignored these voices. We will not. This is The Forgotten Exodus. Today's episode: leaving Yemen. _ On the night of October 7, while Hamas terrorists were still on their murderous rampage through Israel, 26-year-old Adiel Cohen was drafted to serve in a reserve artillery corps unit and rocket division of the Israeli Defense Forces. He went directly to a base near one of Israel's borders to start working on his unit’s vehicles and tools. But that is not the only battlefront on which Adiel has been serving. Adiel is a content creator on social media, creating Instagram posts and TikTok videos to counter the antisemitism and anti-Israel messages proliferating online. One way Adiel dispels some of these misconceptions is by sharing his own family's story. Adiel’s grandparents on both sides were in that group of 800,000 Jews who fled Arab lands and started life anew in Israel. In 1950, they fled Yemen, making their way to Israel to help build a Jewish state. Today’s special episode of The Forgotten Exodus presents an exclusive interview with Adiel, recorded in front of a live audience at the AJC Global Forum 2024 in Washington D.C. Adiel, you heard stories from your Savta Sarah who passed away only a few months ago. She was your paternal grandmother. Could you please share that side of your family story in Yemen? Adiel Cohen: Of course. So first of all, I want to thank you all for coming and listening to my story. It's my first time in this type of AJC event, especially on that scale. It's very exciting to me, and it's amazing to see this beautiful display of Jewish solidarity and strength. So I'm very, very honored to be here. Thank you. So the history of the Jewish community in Yemen dates back for as long as the Israelite Kingdom existed. It dates back all the way to King Shlomo (Solomon) and the First Temple when we had trade with the kingdom of Sh’va (Sheba), at the time that ruled Ethiopia and Yemen. And for my family, as far as we can tell, we go back all the way to that era. I do know that I have one ancestor somewhere along the line 15 generations ago from the Jewish community of Iraq that migrated into Yemen. But my ancestry for the most part is in Yemen, Yemenite Jewish. I did a DNA test. The results were nothing too revolutionary, aside from 1% Nigerian. But yeah, it just came out Yemenite Jewish. And they spent pretty much the entire diaspora in Yemen until 1950. Manya Brachear Pashman: And your grandfather was a jeweler, right? A silversmith? Adiel Cohen: He was. So fun fact: the work of silver and crafts made of silver, was a profession only done by Jews in Yemen. So you can imagine how impactful it was for the economy in Yemen. And you know, a lot of people say that Jews, like, control the economy and all these, you know, stereotypes that we know. In Yemen, we really drove a big part of the economy, because of the professions that we did that were pretty much only Jews doing them. So he used to do silver work and jewelry. He did both the traditional Yemenite jewelry which is made of thin silver wires, creating these beautiful patterns. And not just jewelry, but also Judaica, candlesticks, and all these ritual tools like the can for the b’samim (ritual spices), for the Havdalah. Beautiful, beautiful art, passed from his father and then his father, all the way, thousands of years as far as we can tell. And nowadays, my uncle, my father's brother, is preserving this tradition. He has a gallery in Tzfat, if you're ever planning to go there. Now, it's not really a good time, but definitely hit me up, and I'll send you his way. Very proud of that tradition. Definitely. Manya Brachear Pashman: That's lovely. Were they city folk? Or did they live in a more agricultural area? Adiel Cohen: They were fully city folks. They lived in Sanaa, the capital, both sides of my family. It's interesting, not a lot of people know, but there's a lot of nuance in the Yemenite Jewish community. So Yemen is a pretty big country and pretty diverse. You’ve got mountains and green terraces and agriculture, but you also have very, very dry desert, and you have port cities. So every Jewish community in Yemen was very unique in its culture and its essence in their professions. And in Sanaa specifically, they were more into spirituality and humanities. They were intellectuals and thinkers, a lot of philosophy, a lot of the Jewish philosophy and poetry in Yemen came from Sanaa. And this is where both sides of my family come from. Manya Brachear Pashman: Did they live in harmony with their neighbors in Sanaa for most of that time? Adiel Cohen: Yeah, so the relations between Jews and Arabs in Yemen vary. It was a roller coaster for the most part of history, and it really depended on the king and the leadership at every single time. And there were times of great coexistence and flourishing and times where, you know, you could see Jewish poetry and literature and just like in Spain, like what we hear in Spain. But there were also times of great conflict and oppression and violence. One instance that I can point out to was in the 1600s, in 1679, it was an event called the Mawza Exile. Not a lot of people know about it, which is a shame, because it is the single most traumatic event in the history of our community. It lasted one year, and during this year, the king decided that all the Jews in Yemen should be expelled to the desert. And the desert in Yemen is very, very harsh – wild animals, climate, lack of food, soil that cannot be cultivated. And of course, this also came with burning of books and literatures and archives. Yemenite Jews, up until then, kept archives of their family trees and scriptures and poetry. We don't have a lot of it left before the 1600s, because of this event. Two-thirds of the community perished during that year, there was no one to fill the jobs that Jews used to do. And at some point, the king allowed Jews to come back to their homes and live in their own ghettos. That was from the 1600s till 1950 with Operation Magic Carpet. But in the more modern, in the more recent history, we can point out the 40s as an uptick in violence and antisemitism against Jews in Yemen. A lot of people think that what happened in Europe at the time did not really affect Jews in Arab countries, but it is completely the opposite. We had Nazi emissaries visiting some Arab countries and Jewish communities trying to inspect options to transfer Jews from the Middle East to concentration camps in Europe and even building and establishing concentration camps in the Middle East for Jews. The Mufti of Jerusalem at the time, Hajj Amin al-Husayni, was also very involved in trying to transfer the Jews of Yemen to concentration camps. It did not succeed. At the time, there was a pretty friendly king. But Nazi propaganda infiltrated every single society at the time in the Middle East. The Farhud in Iraq is a great example of that, right, of Nazi involvement in the Middle East. And the same thing happened in Yemen. And I can point out to one event that was kind of like the turning point and then we can also continue to the story of my grandma's aliyah. There was a blood libel that was spread in Sanaa. Hundreds of Arabs who used to be neighbors just turned against their Jewish neighbors, started attacking them, looting their homes, raiding the Jewish Quarter of Sanaa. Manya Brachear Pashman: So did the violence reach your family directly? Adiel Cohen: My grandma's family, they used to live all in the same house. It was a big family in Yemen. It was common that the entire family, the entire clan, lives in the same house, especially if they're well off. And my family, Baruch Hashem, they were pretty well off. They were jewelers and traders, and they had a big house with the entire family. And their neighbor came, broke into their house. All the grandchildren, including my grandma, had to hide in the pantries and in the closets, and their grandfather, Saba Avraham, was there protecting the house. Their neighbor came, assaulted their grandfather, knocked him to the ground. And my grandma, when she told me this story, she told me that they were looking, they were peeking through the cracks of the door and they saw what's going on. And when they saw the assault, they decided to storm out of the pantries and the closet with pans and pots and knives and attack the neighbor. And she tells me they chased him down the street and this is how they saved their grandfather's life. And this is a story over Shabbat dinner. It's crazy, crazy stories that we used to listen to. Manya Brachear Pashman: And how long after that incident did your family say, we have to leave? Adiel Cohen: The same day, the same day. But because they dare to fight back, they knew that they're no longer safe. Because God forbid Jews resist to oppression and to violence. And the same night, my grandma told me that her father gave her a pair of earrings, silver earrings, and he told her, ‘Sarah, take these pair of earrings and keep them safe. That's the only thing that you can take with you to Eretz Yisrael.’ And the same night they were packing everything that they could but not too much because they needed to walk by foot. They packed their stuff for the way, and with dawn they set to the city of Aden. In Aden, there was the transit camp, Hashed, which all Yemenite Jews from all over Yemen fled to during this time. And from there, Operation Magic Carpet commenced, but the journey was incredibly hard. My grandma used to tell me that the entire world was in the 20th century, and Yemen was still somewhere in the 18th century – no roads, camels, donkeys, sometimes Jeeps. And she told us one story which completely blew my mind. It was a few weeks before she passed away. About how she, at some point, they traveled night and day, continuously, and at some point, her donkey with her sister and her little brother, baby brother, broke off from the caravan. The rest of the family, they had to stay somewhere. And they were held up, basically. But my Savta continued with their donkey, with her sister Tzivia, and their baby brother, one-year-old Ratzon. And, you know, along the way, they had to face bandits and gangs, and it was very, very tough. They had to pay ransom every few miles. And at some point, when they broke off from the caravan, a bandit came and assaulted them. He pushed them off the cliffside and took the donkey with everything, everything they had – food, the equipment, they had nothing left. And they were left stranded on the cliffside. It was already starting to get dark. And they don't know where the rest of the family is, somewhere in the back, and they don't know if they can ever find them. And she told me that it began to get darker and darker. And at some point, they looked up and all they saw was pitch black and just night sky full of stars. And they were praying and they were singing, just hanging on a cliffside. Imagine that at the time, she was 12. Her sister was 14. And they were both holding a little one-year-old baby. And she said that when they stopped singing, they kind of lost hope already. Their brother started crying. And when he started crying, that's exactly when their family passed on the trail up on the mountain. And this is how they got rescued in the middle of the night, in the middle of the desert after being attacked and robbed. And they had to just continue walking all the way to Camp Hashed. They spent a few months there as well. Not easy months. Manya Brachear Pashman: Your grandmother was one who believed in miracles, I believe. Adiel Cohen: Yeah. Manya Brachear Pashman: Yeah, okay. Adiel Cohen: Yeah, definitely. Manya Brachear Pashman: Yes. Well, instead of going into the details of Operation Magic Carpet, or On Eagle's Wings was really the name of that operation, I encourage our audience to listen to the first season of The Forgotten Exodus, where we interviewed . His family also came from Yemen and the details of Operation On Eagle's Wings, there's a lot of details about that in that episode. So I encourage you to go back and listen to that, so that we can move on to your family's arrival in Israel, which also was not easy. Adiel Cohen: Yeah, definitely not easy. I believe you all heard of the conditions in the transit camps in Israel. My family arrived in the winter of 1950. It was considered probably the coldest winter recorded in Israel. So cold it snowed in Tel Aviv. And that was the first time my grandma ever saw snow. They arrived at the transit camp in Ein Shemer, and they were one of the lucky families. I guess, maybe, because they were pretty well off. They didn't sleep in a tent, but they slept in a tin shack, a little tin shack. Not the best conditions, obviously. No heating, no beds, sleeping on the ground, the entire family, and, you know, passing the tough winter months. Mud, rain, everything. And, after a few months there, they were assigned a new place in Kadima, which is a small village in the Sharon, in central Israel. Agricultural community. And my family – who are all traders, jewelers, they don't know anything about farming – they lasted there for very, very little time. At some point, the head of the family, the grandfather said, we're out of here. And part of the family moved to Tel Aviv, to Kerem HaTeimanim, the Yemenite quarter, which is very, very dear to my heart. And the other half to Ramat Gan, my hometown, which is even more dear to me. This is where I was born and raised. My grandma met my grandfather there, and this is where they married. Manya Brachear Pashman: How did they plant roots in Israel? I mean, they left with hardly anything, except for a pair of, your grandmother had a pair of silver earrings in her possession. How did they start with nothing and build from there? What did they build? Adiel Cohen: There was a lot of, like, hustling and, like, trying to make things work, and moving from job to job until she got married and became, how do you call it, like? Manya Brachear Pashman: Homemaker or housewife? Homemaker, mother. Adiel Cohen: A housewife, yeah. She took care of the kids, and my grandfather, he did most of the work. He did, again, silversmith, some trading, a lot of hustle as well, in between. They really just kind of made it work somehow. Also, they were organizing a lot of events in their homes, a lot of community events and parties for the community, for the neighborhood, which is also something that looking back now that, you know, I spoke to my parents about it, it makes a lot of sense. You know, I grew up on these values of how important the community is and how important it is to be involved in the community. So it came from my grandparents. Manya Brachear Pashman: In addition to those values, what traditions have you been able to preserve that are very meaningful to you in terms of – when I say traditions, I mean, religious rituals, recipes, attire? Adiel Cohen: Yeah, so if you mention attire, I have a very, very special item in my closet that I got from my grandfather, from Saba Pinchas. It is his original Yom Kippur gown for men. It's a beautiful, white, long shirt, with golden embroidery, all the way from Yemen. And it still sits in my closet waiting for the right project to kind of show it off. I tried wearing it, I'm not gonna lie, tried wearing it. It looks weird – it's very, very archaic, but it's beautiful nonetheless. And in terms of recipes, of course, my grandma used to make all the Yemenite Jewish food from Yemenite soup, to all sorts of bread which we're very famous for. People think that Yemenites only eat bread, but it's not true. But we do have a lot of types of bread. So every Friday growing up I used to wake up and see a pile of zalabiyeh, which is kind of like a fried pita flatbread. Very amazing, like, crunchy but also soft. Every Friday morning, , all the recipes. And if you follow my Instagram and you see sometimes when my grandma was alive, I used to post a lot of videos about her and about our traditions. She had her own recipe for charoset for Pesach. In Yemenite Jewish dialect we call it . It's kind of like the regular charoset that you know, only with a little bit of Yemenite spice mix, so it's very sweet but also has a little, like, zing to it. Very, very good. If we're talking about Pesach, then I also made a video about that. is very, very unique in the sense that we don't have a plate; we don't have a Seder plate. All the simanim (signs) and all the food is on the table as decoration. So we use the lettuce and radish and all the simanim (signs) as kind of like a frame for the table, it looks like a whole garden on the table. And...
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Syria
09/03/2024
Syria
“It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens... It comes from somebody being ripped out from their home.” Syrian Jewish Playwright Oren Safdie, son of world-renowned architect Moshe Safdie, who designed Habitat 67 along with much of modern Jerusalem, knows loss, regret, and longing. Oren and his father explore their Syrian heritage and their connection to the Jewish state that has developed since Moshe’s father left Aleppo, Syria and moved, in the mid-20th century, to what is modern-day Israel. Oren also knows that being Jewish is about stepping up. Describing his frustrations with modern anti-Israel sentiments and protests that harken back to 1943, Oren is passionately combating anti-Israel propaganda in theater and academia. Abraham Marcus, Associate Professor Emeritus at University of Texas at Austin, joins the conversation with historical insights into Jewish life in Syria dating back to Roman times. —- Show notes: Sign up to receive podcast updates . Learn more about the series . Song credits: Al Fadimem, Bir Demet Yasemen, Fidayda; all by Turku, Nomads of the Silk Road Aleppo Bakkashah : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Oud Nation”: Publisher: Pond5 Publishing Beta (BMI); Composer: Haygaz Yossoulkanian (BMI), IPI#1001905418 “Arabic (Middle Eastern Music)”: Publisher: Pond5 Publishing Beta (BMI), Composer: Andrei Skliarov, Item ID #152407112 “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862 “Middle Eastern Dawn”: Publisher: Victor Romanov, Composer: Victor Romanov; Item ID #202256497 “Ney Flute Melody 01”: Publisher: Ramazan Yuksel; Composer: Ramazan Yuksel; P.R.O. Track: BMI 00712367557 “Uruk”: Publisher: Pond5 Publishing Beta (BMI); Composer: Marcus Bressler; Item ID: 45886699 “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: OREN SAFDIE: I've sort of wanted to shine a light on North American Jews being hypercritical of Israel. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations despite hardship, hostility, and hatred, then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East. The world has ignored these voices. We will not. This is The Forgotten Exodus. Today's episode: leaving Aleppo. MANYA: Playwright and screenwriter Oren Safdie has had just about enough of the anti-Israel sentiments on stage and screen. And what irks him the most is when it comes from Jewish artists and celebrities who have never spent time in the Middle East’s one and only democracy. Remember film director Jonathan Glazer’s speech at the 2024 Academy Awards? : Right now, we stand here as men who refute their Jewishness and the Holocaust being hijacked by an occupation which has led to conflict for so many innocent people. Whether the victims of October the … [APPLAUSE] MANYA: Yeah, Oren didn’t much appreciate his own Jewishness being hijacked in that moment. Drawing a moral equivalence between the Nazi regime and Israel never really sits well with him. OREN: I do feel like they're very selective in their criticism of Israel. You know, it's very easy to say, ‘Oh, well, they didn't do that. They don't do this.’ But it's a complicated situation. And to simplify it, is just to me beyond, especially if you're not somebody who has spent a lot of time in Israel. MANYA: Oren Safdie has penned more than two dozen scripts for stages and screens around the world. His latest film, Lunch Hour, starring Alan Cumming, is filming in Minnesota. Meanwhile, The Man Who Saved the Internet with A Sunflower, another script he co-wrote, is on the festival circuit. And his latest play Survival of the Unfit, made its North American debut in the Berkshires this summer, is headed to Broadway. And by the way, since an early age, Oren Safdie has spent quite a bit of time in Israel. His father Moshe Safdie is the legendary architect behind much of modern Jerusalem, Ben-Gurion International Airport, and the Yad Vashem Holocaust History Museum. Oren’s grandfather, Leon, emigrated from Syria. OREN: I'm sort of a synthesis of the two main parts that established Israel because my mother came from Poland, escaped the Holocaust. And my father's family came from Syria. So, I'm a half breed. I've never been asked about my Sephardic side, even though that was really the dominant side that I grew up with. Because my mother’s family was quite small. I grew up in Montreal, it was much more in the Syrian tradition for holidays, food, everything like that. My grandfather was from Aleppo, Syria, and my grandmother was from Manchester, England, but originally from Aleppo. Her family came to Manchester, but two generations before, had been from Aleppo. So, they’re both Halabi Jews. MANYA: Halabi refers to a diverse group of Jews from Aleppo, one of the oldest continuously inhabited cities in the world that has gone by several names. The oldest? Haleb. Halabi Jews include Mizrahi Jews -- the name for Jews who call the Middle East or North Africa home; and Sephardi Jews, who fled to the region after being expelled from Spain in the 15th Century. Jews are believed to have been in what is now Syria since the time of King David and certainly since early Roman times. ABRAHAM MARCUS: It's a community that starts, as far as we can record, in the Greco-Roman period. And we see the arrival of Islam. So the Jews were really the indigenous people when Arabs arrived. MANYA: Abraham Marcus, born to parents from Aleppo, is an internationally renowned authority on the city. He served as director of the Center for Middle Eastern Studies at the University of Texas at Austin. For the past 16 years, he has been working on a book about the history of Aleppo’s Jews that goes well beyond what has been previously published. As part of his research, he examined thousands of documents from the Syrian national archive and the Ottoman archive in Istanbul. He also did extensive fieldwork on the ground in Aleppo, documenting the synagogues, cemeteries, residential districts, and workplaces. MARCUS: One of the synagogues, the famous ancient synagogue of Aleppo, which dates to the 5th Century, meaning it predates the arrival of Arabs. It is a remarkable structure. Unfortunately, what is left of it now is really a skeleton. MANYA: Abraham is referring to the Great Synagogue or Central Synagogue of Aleppo, which functioned as the main house of worship for the Syrian Jewish community for more than 1,600 years. For 600 of those years, its catacombs safeguarded a medieval manuscript believed to be the oldest, most complete, most accurate text of the Hebrew Bible, known as the Aleppo Codex. The codex was used by Maimonides as a reference for his magnum opus, the Mishneh Torah, or Jewish religious legal code. In the 7th Century, Aleppo was conquered by Arab Muslims and a Great Mosque was built. For the next four centuries, the Byzantine Empire, Crusaders, and various Muslim rulers fought to gain control of Aleppo and the surrounding region. A savage Mongol invasion, a bout of the Black Death and another invasion took its toll on the city, and its Jews. For most of this time, Muslim rulers treated them as dhimmis, or second-class citizens. MARCUS: There were restrictions on dress, which were renewed time and again. They could not carry arms. They could not ride horses. MANYA: After half of Spain’s Jews converted to Christianity following the pogroms of 1391, the Catholic monarchs issued the Alhambra Decree of 1492 – an edict that expelled any remaining Jews from the Iberian Peninsula to ensure their descendants didn’t revert back to Judaism. As Jews fled, many made their way to parts of the Ottoman Empire. In 1516, Aleppo became part of that empire and emerged as a strategic trading post at the end of the Silk Road, between the Mediterranean Sea and Mesopotamia, or modern-day Iraq. As was the case in other parts of the Ottoman Empire, Jews lived relatively comfortably, serving as merchants and tax collectors. MARCUS: The policy of the Ottoman Empire was to essentially welcome the Sephardic Jews. The Sultan at the time is reputed to have said, ‘I don't understand the King of Spain. But if he's thinking at all, giving up all this human capital, essentially, we can take it.’ Many of the successful Jews in Aleppo and Damascus–in business, as leaders, as rabbis–were Sephardic Jews. They revived these communities, they brought new blood and new energy to them, a new wealth. MANYA: This was not always the case throughout Ottoman Syria as persecution and pogroms erupted at times. By the mid-19th Century, Aleppo’s Jewish population was slightly smaller than that of Baghdad, by about 2,000. In 1869, the opening of the Suez Canal shifted trade away from the route through Syria. Aleppo lost much of its commercial edge, motivating many Jews to seek opportunity elsewhere. MARCUS: The story of Aleppo is one of a society gradually hemorrhaging, losing people. They went to Beirut, which was a rising star. And Egypt became very attractive. So they went to Alexandria and Cairo. And many of the rabbis from the 1880s began to move to Jerusalem where there were yeshivot that were being set up. And in effect, over the next several decades, essentially the spiritual center of Aleppo’s Jews was Jerusalem and no longer Aleppo. MANYA: Another turning point for Aleppo came in World War I when the Ottoman Empire abandoned its neutral position and sided with the Central Powers–including Bulgaria, Austria-Hungary and Germany. Many wealthy Jews had acquired foreign nationalities from countries that were not allies. Now considered enemy citizens, they were deported and never came back. In addition, Jews and Christians up to that point could pay a special tax to avoid serving in the army. That privilege ended in 1909. MARCUS: Because of the Balkan Wars, there was a sense that the empire is going to collapse if they don't essentially raise a large force to defend it. And there was a kind of flight that really decimated the community by 1918, when the war ended. MANYA: Besides those two wartime exceptions, Abraham says the departure of Jews from Syria was almost always motivated by the promise of better opportunities. In fact, opportunity might have been what drew the Safdie family to and from Aleppo. MANYA: Originally from Safed, as their name suggests, the Safdie family arrived in Aleppo sometime during the 16th or 17th centuries. By that time, the Jewish community in Safed, one of the Four Holy Cities in Judaism located in modern-day Israel, had transformed it into a lucrative textile center. So lucrative that the sultan of the ruling Ottoman Empire ordered the forced deportation of 1,000 Jewish families to Cyprus to boost that island’s economy. It’s not clear if those deportations or the decline that followed pushed the Safdie family north to Aleppo. Most of them stayed for roughly three centuries–through World War One and France’s brief rule during the Interwar period. But in 1936, amid the Great Depression, which affected Syria as well, Leon Safdie, the ninth of ten children born to textile merchants, moved to Haifa and set up his own trading business. Importing textiles, woolens, and cottons from England and fabrics from Japan and India. A year later, he met his wife Rachel who had sailed from Manchester to visit her sister in Jerusalem. She spoke English and a little French. He spoke Arabic and French. They married a month later. OREN: My grandfather lived in Haifa, he was a merchant like many Syrian Jews were. He imported textiles. He freely went between the different countries, you know, there weren't really so many borders. A lot of his people he worked with were Arab, Druze, Christian, Muslim. Before independence, even though there was obviously some tension, being somebody who is a Syrian Jew, who spoke Arabic, who spoke French, he was sort of just one of the region. MANYA: Moshe Safdie was born in 1938. He says the onset of the Second World War created his earliest memories – hosting Australian soldiers in their home for Shabbat and making nightly trips into air raid shelters. Every summer, the family vacationed in the mountain resorts of Lebanon to visit aunts and uncles that had moved from Aleppo to Beirut. Their last visit to Lebanon in the summer of 1947 culminated with all of the aunts, uncles, and cousins piling into three Chrysler limousines and caravanning from Beirut to Aleppo to visit their grandmother and matriarch, Symbol. MOSHE: I remember sort of the fabric of the city. I have vague memories of the Citadel of Aleppo, because it was an imposing structure. I remember her – a very fragile woman, just vaguely. MANYA: While most of Moshe’s memories of Aleppo are vague, one memory in particular is quite vivid. At that time, the United Nations General Assembly was debating the partition plan that would divide what was then the British Mandate of Palestine between Jews and Arabs. Tensions ran high throughout the region. When Moshe’s uncles noticed Moshe wearing his school uniform on the streets of Aleppo, they panicked. MOSHE: They were terrified. We were walking in the street, and we had khaki shirts and khaki pants. And it had stitched on it, as required in our school, the school badge, and it said, ‘Thou shalt be humble’ in Hebrew. And they saw that, or at least they noticed we had that, and they said: ‘No, this is very dangerous!’ and they ripped it off.’ MANYA: It would be the first and last time Moshe Safdie visited Aleppo. On the 29th of November, the UN voted on a resolution to divide Palestine into two states, one Arab and one Jewish. The news arrived in Aleppo the following morning. MARCUS: This was New York time, in the evening, when the decision was made. So already, people started planning demonstrations for the next day, in support of the Palestinians. And that next day began with what was a peaceful demonstration of students, and then all kinds of people joined in and before long it became an attack on Jewish property. The synagogues were set ablaze. Many Jewish homes were burned, businesses were looted. And so the day ended with the Jews really in a state of fright. MANYA: The mob looted the Jewish quarter and burned the Great Synagogue, scattering and desecrating the pages of the Aleppo Codex. The caretaker of the synagogue and his son later returned to the ashes to salvage as much as they could. But most of the community’s leadership took a train to Beirut and never looked back. Of course, as previously mentioned, Aleppo had already witnessed a steep decline in its Jewish population. The numbers vary widely, depending on the source, but by 1947, on the eve of the Jewish exodus from Syria, Iraq, and other Arab countries, Aleppo had anywhere between 6,000 and 15,000 Jews, whereas Baghdad had between 75 and 90,000. MARCUS: More than half the population left within a month. The community after that, in the next two, three weeks, was in a situation in which some people decided that was the end. They took possessions that they could, got on buses and left for Beirut. That was the safe destination to go to. And there was traffic between the two areas. Some people decided to stay. I mean, they had business, they had interest, they had property that they didn't want to leave. You can imagine the kind of dilemmas face people suddenly, the world has changed, and what do I do? Which part of the fork do I go? MANYA: Those who left effectively forfeited their property to the Syrian government. To this day, the only way to reclaim that property and be allowed to sell it is to return and become Syrian citizens. Those who stayed were trapped. Decimated and demoralized, Aleppo’s Jews came under severe travel restrictions, unable to travel more than four kilometers from their homes without permission from the government, which tracked their comings and goings. MARCUS: The view was that if they leave, they'll end up in what’s called the Zionist entity and provide the soldiers and aid to the enemy. So the idea was to keep them in. So there's a reality there of a community that is now stuck in place. Unable to emigrate. That remained in place until 1970, when things began to relax. It was made possible for you to leave temporarily for a visit. But you have to leave a very large sum as a deposit. The other option was essentially to hire some smugglers to take you to the Turkish or the Lebanese border, and basically deliver you to another country where Jews had already networked. The Mossad had people who helped basically transfer them to Israel. But that was very risky. If you were caught, it's prison time and torture. Over the next 45 years, many of the young left gradually, and many of them left without the parents even knowing. They will say ‘I'm going to the cinema and I'll come back’. MANYA: On May 14, 1948, Israel declared independence. But the socialist politics of the new Jewish state did not sit well with Leon Safdie who much preferred private enterprise. He also felt singled out, as did many Sephardi and Mizrahi Jews in Israel at the time. OREN: In some ways, it almost created some tension for him on several fronts, right? First of all, between him and his clients, who he had been doing business with in the Arab world, for many years. All of a sudden, those relationships are called into question. And as my grandfather was an importer of textiles, it was considered a luxury good. And when you’re in wartime, there were rations. The high tariffs really killed my grandfather's business. So, he wanted to stay in Israel. He helped with the war effort. He really loved the country and he knew the people, but really for three years, he sat idle and just did not have work. He was a man that really needed to work, had a lot of pride. MANYA: In 1953, Leon and Rachel sought opportunity once again – this time in Montreal – a move Moshe Safdie would forever resent. When in 1959 he married Oren’s mother Nina, an Israeli expat who was trying to return to Israel herself, they both resolved to return to the Jewish state. Life and phenomenal success intervened. While studying architecture at McGill University, Moshe designed that incorporated garden terraces and multiple stories. It was built and unveiled during the 1967 World’s Fair in Montreal, and Moshe’s career took off. OREN: It's quite clear to me that he was trying to recreate the hillside of Haifa...
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Tunisia
08/26/2024
Tunisia
“In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.” Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates . Learn more about the series . Song credits: "Penceresi Yola Karsi" -- by Turku, Nomads of the Silk Road : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862 “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel. And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East. The world has ignored these voices. We will not. This is The Forgotten Exodus. Today's episode: leaving Tunisia. __ [] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce. And while other cities around the world have transformed Pride into a June version of the Macy’s Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it’s important for all of us to show up and to come out to the Pride Parade because if we’re not going to be there, there’s some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th. On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He’s also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father’s parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew. So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh. And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline. It’s where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income. But textiles too. In fact, you’ve probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish. Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people. And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa. And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It’s the [Bir] Al-Kahina or Dihya’s Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people. Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed. Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture. Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That’s a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity. Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule. After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time. Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert. Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain. So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia’s Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying. And that’s why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke. They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic. So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home. Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures. Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel. Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews. For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria’s invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia’s Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate. They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization. You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization. Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language. And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based. The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis’ attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends’ grandparents. But because he was not Ashkenazi, because his grandparents didn’t suffer through the same catastrophe that befell Europe, Hen never felt fully accepted. It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family’s journey from Tunisia. That’s when he learned that the Mazzig family had not been exempt from Hitler’s hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany’s occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us. They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer. MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many...
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The Forgotten Exodus, Season 2: The Untold Stories of Jews from the Middle East and North Africa
08/22/2024
The Forgotten Exodus, Season 2: The Untold Stories of Jews from the Middle East and North Africa
The multi-award-winning, chart-topping Jewish podcast, The Forgotten Exodus, is back for season two. The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century to forge new lives for themselves and future generations. The Forgotten Exodus, a limited podcast series by American Jewish Committee (AJC), explores the critical lessons we can learn from this pivotal moment and the little-known Jewish heritage of the Middle East and North Africa. As Jews around the world confront rising antisemitism, hear five new stories of Mizrahi and Sephardi courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people. The world has ignored them. We will not. Season 2 premieres August 26, 2024. New episodes will be released weekly. Subscribe wherever you listen to your favorite podcasts. ___ Show Notes: AJC.org/Podcasts : Pond5; Composer: Mayson; ID#279780040 Transcript: MANYA BRACHEAR PASHMAN: The world has forgotten them, but we will not: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. American Jewish Committee presents the second season of its award-winning podcast, The Forgotten Exodus. As Jews around the world confront antisemitism, this season explores how Jews lived among their Arab neighbors until they no longer safely could. HEN MAZZIG: They completely destroyed the Tunis Jewish quarter and my family decided to leave. MANYA: Others sought new paths, only to discover the homes they left behind did not always welcome them back. When countries turned hostile toward Jews, many sought refuge in Israel, to their ancestral homeland. HEN: And they took whatever they had left. And they got on a boat coming to Israel. To a place where they are going to be protected. MANYA: Whether they landed in Israel or elsewhere in the diaspora, these Jews forged new lives for themselves and future generations. Join Hen Mazzig, Adiel Cohen, and others as we remember The Forgotten Exodus.
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Vote for The Forgotten Exodus at the Webby Awards
04/17/2023
Vote for The Forgotten Exodus at the Webby Awards
has been nominated for a Webby Award, also known as “the Internet’s highest honor” — but we need your help to win! for “Best Limited Podcast Series.” It takes less than a minute. Voting ends at 11:59 p.m. PDT on April 20, 2023. The Forgotten Exodus is the first-ever narrative podcast series devoted exclusively to the fascinating and often-overlooked history of Mizrahi and Sephardic Jewry from Arab countries and Iran. Created by American Jewish Committee (AJC), the series debuted as the top-ranked Jewish podcast in America last August. Please make sure that these fascinating and impactful stories reach an even wider audience. ____ Show notes: : “Arabic (Middle Eastern Music)”; Composer: Andrei Skliarov; Item ID # 152407112
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Iran
09/06/2022
Iran
Home to one of the world’s oldest Jewish communities, the story of Jews in Iran has been one of prosperity and suffering through the millennia. During the mid-20th century, when Jews were being driven from their homes in Arab lands, Iran assisted Jewish refugees in providing safe passage to Israel. Under the Shah, Israel was an important economic and political ally. Yet that all swiftly changed in the 1979 Iranian Revolution, which ushered in Islamic rule, while chants of “Death to Israel” and “Death to America” rang out from the streets of Tehran. Author, journalist, and poet Roya Hakakian shares her personal story of growing up Jewish in Iran during the reign of the Shah and then Ayatollah Khomeini, which she wrote about in her memoir Journey From the Land of No. Joining Hakakian is Dr. Saba Soomekh, a professor of world religions and Middle Eastern history who wrote From the Shahs to Los Angeles: Three Generations of Iranian Jewish Women between Religion and Culture. She also serves as associate director of AJC Los Angeles, home to America’s largest concentration of Persian Jewish immigrants. In this sixth and final episode of the season, the Hakakian family’s saga captures the common thread that has run throughout this series – when the history of an uprooted community is left untold, it can become vulnerable to others’ narratives and assumptions, or become lost forever and forgotten. How do you leave behind a beloved homeland, safeguard its Jewish legacy, and figure out where you belong? ___ Show notes: Sign up to receive podcast updates . Learn more about the series . Song credits: Chag Purim · The Jewish Guitar Project Hevenu Shalom · Violin Heart : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Oud Nation”: Publisher: Pond5 Publishing Beta (BMI); Composer: Haygaz Yossoulkanian (BMI), IPI#1001905418 “Persian”: Publisher: STUDEO88; Composer: Siddhartha Sharma “Meditative Middle Eastern Flute”: Publisher: N/; Composer: DANIELYAN ASHOT MAKICHEVICH (IPI NAME #00855552512), UNITED STATES BMI Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Persian Investigative Mystery”: Publisher: Pond5 Publishing Beta (BMI); Composer: Peter Cole (BMI), IPI#679735384 “Persian Wind”: Publisher: Pond5 Publishing Sigma (SESAC); Composer: Abbas Premjee (SESAC), IPI#572363837 “Modern Middle Eastern Underscore”: Publisher: All Pro Audio LLC (611803484); Composer: Alan T Fagan (347654928) “Persian Fantasy Tavern”: Publisher: N/A; Composer: John Hoge “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: ROYA HAKAKIAN: In 1984, when my mother and I left and my father was left alone in Iran, that was yet another major dramatic and traumatic separation. When I look back at the events of 1979, I think, people constantly think about the revolution having, in some ways, blown up Tehran, but it also blew up families. And my own family was among them. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. This series, brought to you by American Jewish Committee, explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. I'm your host, Manya Brachear Pashman. Join us as we explore family histories and personal stories of courage, perseverance, and resilience. This is The Forgotten Exodus. Today’s episode: Leaving Iran MANYA: Outside Israel, Iran has the largest Jewish population in the Middle East. Yes, the Islamic Republic of Iran. In 2022. Though there is no official census, experts estimate about 10,000 Jews now live in the region previously known as Persia. But since the 1979 Iranian Revolution, Jews in Iran don’t advertise their Jewish identity. They adhere to Iran’s morality code: women stay veiled from head to toe and men and women who aren’t married or related stay apart in public. They don’t express support for Israel, they don’t ask questions, and they don’t disagree with the regime. One might ask, with all these don’ts, is this a way of living a Jewish life? Or a way to live – period? For author, journalist, and poet Roya Hakakian and her family, the answer was ultimately no. Roya has devoted her life to being a fact-finder and truth-teller. A former associate producer at the CBS news show 60 Minutes and a Guggenheim Fellow, Roya has written two volumes of poetry in Persian and three books of nonfiction in English, the first of which was published in 2004 – Journey From the Land of No, a memoir about her charmed childhood and accursed adolescence growing up Jewish in Iran under two different regimes. ROYA: It was hugely important for me to create an account that could be relied on as a historic document. And I did my best through being very, very careful about gathering, interviewing, talking to, observing facts, evidence, documents from everyone, including my most immediate members of my family, to do what we, both as reporters, but also as Jews, are called to do, which is to bear witness. No seemed to be the backdrop of life for women, especially of religious minorities, and, in my own case, Jewish background, and so I thought, what better way to name the book than to call it as what my experience had been, which was the constant nos that I heard. So, Land of No was Iran. MANYA: As a journalist, as a Jew, as a daughter of Iran, Roya will not accept no for an answer. After publishing her memoir, she went on to write Assassins of the Turquoise Palace, a meticulously reported book about a widely underreported incident. In 1992 at a Berlin restaurant, a terrorist attack by the Iranian proxy Hezbollah targeted and killed four Iranian-Kurdish exiles. The book highlighted Iran’s enormous global footprint made possible by its terror proxies who don’t let international borders get in the way of silencing Iran’s critics. Roya also co-founded the Iran Human Rights Documentation Center, an independent non-profit that reports on Iran’s human rights abuses. Her work has not prompted Ayatollah Khameini to publicly issue a fatwa against her – like the murder order against Salman Rushdie issued by his predecessor. But in 2019, one of her teenage sons answered a knock at the door. It was the FBI, warning her that she was in the crosshairs of the Iranian regime’s operatives in America. Most recently, Roya wrote about the emotional roller coaster of arriving in America while still missing a beloved homeland, especially one where their community has endured for thousands of years. ROYA: I felt very strongly that one stays in one's homeland, that you don't just simply take off when things go wrong, that you stick around and try to figure a way through a bad situation. We came to the point where staying didn't seem like it would lead to any sort of real life and leaving was the only option. MANYA: The story of Jews in Iran, often referred to as Persia until 1935, is a millennia-long tale. A saga of suffering, repression, and persecution, peppered with brief moments of relief or at least relative peace – as long as everyone plays by the rules of the regime. SABA SOOMEKH: The history of Jews in Iran goes back to around 2,700 years ago. And a lot of people assume that Jews came to Iran, well at that time, it was called the Persian Empire, in 586 BCE, with the Babylonian exile. But Jews actually came a lot earlier, we’re thinking 721-722 BCE with the Assyrian exile which makes us one of the oldest Jewish communities. MANYA: That’s Dr. Saba Soomekh, a professor of world religions and Middle Eastern history and the author of From the Shahs to Los Angeles: Three Generations of Iranian Jewish Women between Religion and Culture. She also serves as associate director of American Jewish Committee in Los Angeles, home to America’s largest concentration of Persian Jewish immigrants. Saba’s parents fled Iran in 1978, shortly before the revolution, when Saba and her sister were toddlers. She has devoted her career to preserving Iranian Jewish history. Saba said Zoroastrian rulers until the 7th Century Common Era vacillated between tolerance and persecution of Jews. For example, according to the biblical account in the Book of Ezra, Cyrus the Great freed the Jews from Babylonian rule, granted all of them citizenship, and permitted them to return to Jerusalem to rebuild their Temple. The Book of Esther goes on to tell the story of another Persian king, believed to be Xerxes I, whose closest adviser called Haman conspires to murder all the Jews – a plot that is foiled by his wife Queen Esther who is Jewish herself. Esther heroically pleads for mercy on behalf of her people – a valor that is celebrated on the Jewish holiday of Purim. But by the time of the Islamic conquest in the middle of the 7th Century Common Era, the persecution had become so intense that Jews were hopeful about the new Arab Muslim regime, even if that meant being tolerated and treated as second-class citizens, or dhimmi status. But that status had a different interpretation for the Safavids. SABA: Really things didn't get bad for the Jews of the Persian Empire until the 16th century with the Safavid dynasty, because within Shia Islam in the Persian Empire, what they brought with them is this understanding of purity and impurity. And Jews were placed in the same category as dogs, pigs, and feces. They were seen as being religiously impure, what's referred to as najes. MANYA: Jews were placed in ghettos called mahaleh, where they wore yellow stars and special shoes to distinguish them from the rest of the population. They could not leave the mahaleh when it rained for fear that if water rolled off their bodies into the water system, it would render a Shia Muslim impure. For the same reason, they could not go to the bazaars for fear they might contaminate the food. They could not look Muslims in the eye. They were relegated to certain artisanal professions such as silversmithing and block printing – crafts that dirtied one’s hands. MANYA: By the 19th century, some European Jews did make their way to Persia to help. The Alliance Israélite Universelle, a Paris-based network of schools founded by French Jewish intellectuals, opened schools for Jewish children throughout the Middle East and North Africa, including within the mahalehs in Persia. SABA: They saw themselves as being incredibly sophisticated because they were getting this, in a sense, secular European education, they were speaking French. The idea behind the Allianz schools was exactly that. These poor Middle Eastern Jews, one day the world is going to open up to them, their countries are going to become secular, and we need to prepare them for this, not only within the context of hygiene, but education, language. And the Allianz schools were right when it came to the Persian Empire because who came into power was Reza Pahlavi, who was a Francophile. And he turned around and said, ‘Wow! Look at the population that speaks French, that knows European philosophy, etc. are the Jews.’ He brought them out of the mahaleh, the Jewish ghettos, and said ‘I don't care about religion. Assimilate and acculturate. As long as you show, in a sense, devotion, and nationalism to the Pahlavi regime, which the Jews did—not all Jews—but a majority of them did. MANYA: Reza Pahlavi took control in 1925 and 16 years later, abdicated his throne to his son Muhammad Reza Pahlavi. In 1935, Persia adopted a new name: Iran. As king or the Shah, both father and son set Iran on a course of secularization and rapid modernization under which Jewish life and success seemed to flourish. The only condition was that religious observance was kept behind closed doors. SABA: The idea was that in public, you were secular and in private, you were a Jew. You had Shabbat, you only married a Jew, it was considered blasphemous if you married outside of the Jewish community. And it was happening because people were becoming a part of everyday schools, universities. But that's why the Jewish day schools became so important. They weren't learning Judaism. What it did was ensure that in a secular Muslim society, that the Jewish kids were marrying within each other and within the community. It was, in a sense, the Golden Age. And that will explain to you why, unlike the early 1950s, where you had this exodus of Mizrahi Jews, Arab Jews from the Arab world and North Africa, you didn't really have that in Iran. MANYA: In fact, Iran provided a safe passage to Israel for Jewish refugees during that exodus, specifically those fleeing Iraq. The Pahlavi regime considered Israel a critical ally in the face of pan-Arab fervor and hostility in the region. Because of the Arab economic boycott, Israel needed energy sources and Iran needed customers for its oil exports. A number of Israelis even moved to Tehran, including farmers from kibbutzim who had come to teach agriculture, and doctors and nurses from Hadassah Hospital who had come to teach medicine. El Al flew in and out of Tehran airport, albeit from a separate terminal. Taking advantage of these warm relations between the two countries, Roya recalls visiting aunts, uncles, and cousins in Israel. ROYA: We arrived, and my mom and dad did what all visiting Jews from elsewhere do. They dropped to their knees, and they started kissing the ground. I did the same, and it was so moving. Israel was the promised land, we thought about Israel, we dreamed about Israel. But, at the same time, we were Iranians and, and we were living in Iran, and things were good. This seems to non-Iranian Jews an impossibility. But I think for most of us, it was the way things were. We lived in the country where we had lived for, God knows how many years, and there was this other place that we somehow, in the back of our minds thought we would be going to, without knowing exactly when, but that it would be the destination. MANYA: Relations between the Shah and America flourished as well. In 1951, a hugely popular politician by the name of Mohammad Mosaddegh became prime minister and tried to institute reforms. His attempts to nationalize the oil industry and reduce the monarchy’s authority didn’t go over well. American and British intelligence backed a coup that restored the Shah’s power. Many Iranians resented America’s meddling, which became a rallying cry for the revolution. U.S. officials have since expressed regret for the CIA’s involvement. In November 1977, President Jimmy Carter welcomed the Shah and his wife to Washington, D.C., to discuss peace between Egypt and Israel, nuclear nonproliferation, and the energy crisis. As an extension of these warm relations, the Shah sent many young Iranians to America to enhance their university studies, exposing them to Western ideals and values. Meanwhile, a savvy fundamentalist cleric was biding his time in a Paris basement. It wouldn’t be long before relations crumbled between Iran and Israel, Iran and the U.S,. and Iran and its Jews. Roya recalls the Hakakian house at the corner of Alley of the Distinguished in Tehran as a lush oasis surrounded by fragrant flowers, full of her father’s poetry, and brimming with family memories. Located in the heart of a trendy neighborhood, across the street from the Shah’s charity organization, the tall juniper trees, fragrant honeysuckle, and gold mezuzah mounted on the door frame set it apart from the rest of the homes. Roya’s father, Haghnazar, was a poet and a respected headmaster at a Hebrew school. Roya, which means dream in Persian, was a budding poet herself with the typical hopes and dreams of a Jewish teenage girl. ROYA: Prior to the revolution, life in an average Tehran Hebrew Day School looked very much like life in a Hebrew Day School anywhere else. In the afternoons we had all Hebrew and Jewish studies. We used to put on a Purim show every year. I wanted to be Esther. I never got to be Esther. We had emissaries, I think a couple of years, from Israel, who came to teach us how to do Israeli folk dance. MANYA: There were moments when Roya recalls feeling self-conscious about her Jewishness, particularly at Passover. That’s when the family spent two weeks cleaning, demonstrating they weren’t najes, or dirty Jews. The work was rewarded when the house filled with the fragrance of cumin and saffron and Persian dishes flowed from the kitchen, including apple and plum beef stew, tarragon veal balls stuffed with raisins, and rice garnished with currants and slivers of almonds. When her oldest brother Alberto left to study in America, a little fact-finding work on Roya’s part revealed that his departure wasn’t simply the pursuit of a promising opportunity. As a talented cartoonist whose work had been showcased during an exhibition in Tehran, his family feared Alberto’s pen might have gone too far, offending the Pahlavi regime and drawing the attention of the Shah’s secret police. Reports of repression, rapid modernization, the wide gap between Tehran’s rich and the rest of the country’s poor, and a feeling that Iranians weren’t in control of their own destiny all became ingredients for a revolution, stoked by an exiled cleric named Ruhollah Khomeini who was recording cassette tapes in a Paris basement and circulating them back home. SABA: He would just sit there and go on and on for hours, going against the Shah and West toxification. And then the recordings ended up in Iran. He wasn't even in Iran until the Shah left. MANYA: Promises of democracy and equality galvanized Iranians of all ages to overthrow the Shah in February 1979. Even the CIA was surprised. SABA: I think a lot of people didn't believe it. Because number one, the Shah, the son, was getting the most amount of military equipment from the United States than anyone in the Middle East and in the Persian Gulf. And the idea was: you protect us in the Gulf, and we will give you whatever you need. So they never thought that a man with a beard down to his knee was able to overthrow this regime that was being propped up and supported by America, and also the Europeans. Khomeini comes in and represents himself as a person for everyone. And he was brilliant in the way he spoke about it. And the reason why this revolution was also successful was that it wasn't just religious people who supported Khomeini, there was this concept you had, the men with the turbans, meaning the religious people, and the you know, the bow ties or the ties, meaning the secular man, a lot of them who were sent by the Shah abroad to Europe and America to get an education, who came back, saw democracy there, and wanted it for their country. MANYA: Very few of the revolutionaries could predict that Tehran was headed in the opposite direction and was about to revert to 16th Century Shia Islamic rule. For almost a year, Tehran and the rest of the nation were swept up in revolutionary euphoria. Roya recalls how the flag remained green, white, and red, but an Allah insignia replaced its old sword-bearing lion. New currency was printed, with portraits bearing beards and turbans. An ode to Khomeini became the new national anthem. While the Shah had escaped on an Air France flight, corpses...
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Sudan
08/29/2022
Sudan
Financier, philanthropist, and longtime president of the World Sephardi Federation Nessim Gaon was proud of the Sudanese birthright that made him part of a long lineage of Jews from Arab lands. However, with growing antisemitism in Sudan, he also believed Israel offered the only safe haven for Jews around the world and devoted his life to constantly improving the Zionist project. Gaon’s oldest grandchild, Dr. Alexandra Herzog, deputy director of Contemporary Jewish Life for American Jewish Committee, shares the story of her grandfather’s flight from Sudan, his quest for equality in Israel, and his pursuit of peace between the Jewish state and Arab nations that led to the historic 1979 accord between Israel and Egypt. Along with Dr. Herzog, oral historian Daisy Abboudi describes great changes in Sudan that take place during the late 19th and early 20th centuries, which saw the country emerge from a period of Islamic extremism to a land of possibilities for Jewish pioneers. However, this brief window of openness closes once again as Gaon’s cousins, Diana Krief and Flore Eleini, describe how following Israel’s victory in the 1967 Six-Day War, Sudan once again became a terrifying place to be a Jew. ___ Show notes: Sign up to receive podcast updates . Learn more about the series . Song credits: Saza Niye Glemedin; Penceresi Yola Karsi: all by Turku, Nomads of the Silk Road : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Hatikvah (National Anthem Of Israel, Electric Guitar)”; Composer: Composer: Eli Sibony; ID#122561081 “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. “A Middle East Lament”: Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Dan Cullen (PRS), IPI#551977321 “Mystic Anatolia”: Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Okan Akdeniz (MSG), IPI#37747892568 “Modern Middle Eastern Underscore”: Publisher: All Pro Audio LLC (611803484); Composer: Alan T Fagan (347654928) “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862 ___ Episode Transcript: ALEXANDRA HERZOG: Oftentimes, I asked him, would you want to go visit Sudan? If you could, would you? And you know, he would tell me, ‘Well, I have this image in my head. And I want to keep it that way.’ And I think that it was so loaded for him in terms of memories, in terms of, you know, vibrancy of life and I think he wanted to keep it as this frozen image. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. This series, brought to you by American Jewish Committee, explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. I'm your host, Manya Brachear Pashman. Join us as we explore family histories and personal stories of courage, perseverance, and resilience. This is The Forgotten Exodus. Today’s episode: Leaving Sudan MANYA: When Diana Krief and her 95-year-old mother Flore Eleini look back on their family’s life in Sudan, they conjure dark memories. Flore remembers enjoying afternoon tea outside with her mother-in-law when soldiers armed with bayonets stormed the garden. FLORE ELEINI: Life was normal, life was good. And then, little by little. it deteriorated. We were the very, very last Jews to stay in the Sudan. And then, after the Six Day War, of course, they came, you know, in the street, they were shouting, kill, kill, kill, kill the Jews, kill, kill, kill the Jews. And one day, I thought it was our end. MANYA: Her daughter Diana remembers soldiers raiding their house and posters of decapitated Jews outside their home. DIANA KRIEF: It's actually by others that I came to know that I was Jewish, that I was a Jew, you know, born in a Jewish family. They used to come in front of the house with posters of Jews in the Mediterranean Sea with their heads cut off, and blood everywhere. That’s the first time I had actually seen the land of Israel. I didn't know that we had a land before. And it was “itbah” the whole time. And even when we would put the radio on, they would sing“itbah itbah al yahud.” That means “slaughter, slaughter the Jews”. And this always stayed in my memory. MANYA: In 1968, Flore and Diana were among the last Jews to flee Khartoum, the capital city of Sudan. They followed a path to Geneva blazed by Flore’s cousin, Nessim Gaon, a financier and philanthropist born and raised in Sudan who had moved from Khartoum to Switzerland a decade earlier. Gaon, who died in May 2022 at the age of 100, was a legend in modern Jewish history. As a longtime president of the World Sephardi Federation, he worked to raise the profile of Sephardic Jews around the world and level the playing field for them in Israel – where Arabic speaking Mizrahi and Sephardi Jews were often looked down upon. On the contrary, Gaon believed they offered Israel a gift – a link between the Jewish state and their former homes in the Arab world. Gaon himself offered a shining example. He persuaded his dear friend, Israeli Prime Minister Menachem Begin to meet with Egyptian President Anwar el-Sadat, which led to the historic 1979 accord between Israel and Egypt – the first peace treaty between Israel and an Arab nation. ALEXANDRA: For him when Israel was built, it really was like a miracle. He really, truly believed in the possibilities that Israel could offer. He also realized that Sephardic Jews could play a role in creating a bridge between Israel and the Arab countries, and that they would be able to help in creating peace or at least creating dialogue between some of those countries. And that's really what he did in his conversations with Anwar el-Sadat and Menachem Begin. MANYA: That’s Gaon’s oldest grandchild, Dr. Alexandra Herzog, who now serves as the deputy director of Contemporary Jewish Life for American Jewish Committee. As her last name indicates, her mother Marguerite, Gaon’s daughter, married into the Herzog dynasty. Alexandra’s paternal grandfather was former Israeli president Chaim Herzog, and her uncle Isaac Herzog, is the Israeli president today. But in addition to that proud legacy, Alexandra is especially proud of the impact her maternal grandfather made in helping Sephardi and Mizrahi Jews – a slight majority of Israel’s Jewish population, but a significant majority of its Jewish poor – thrive, succeed, and lead in the Jewish state. Gaon was the driving force behind Project Renewal, an initiative launched in the 1970s to rehabilitate some of Israel’s most distressed neighborhoods and improve education and social services there. He developed a bar mitzvah program that provided the education, ceremony, and gifts for thousands of underprivileged boys. And tens of thousands of young Sephardi leaders from impoverished neighborhoods received university scholarships. ALEXANDRA: A lot of the people who came out of this program are actually mayors or members of the Knesset – important people in Israel who actually have, as a ripple effect, a strong impact on the lives of other people as well. MANYA: The history of Sudan’s once tiny and tight-knit Jewish community is limited to the late 19th and early 20th centuries – a brief window when it was safe to be Jewish in that Northeast African country. But the Sudanese diaspora’s connection to that country runs unusually deep. Sudan, Egypt’s neighbor to the south, was much more than a waystation during the age of migration. It was a land of possibilities. Even if their forefathers spent centuries elsewhere, their descendants today often identify with the fleeting generations spent in Sudan. DAISY ABBOUDI: If you speak to people who were there, and you say, where are you from, they will say, Sudan, in a very proud, but definitive way. MANYA: That’s Daisy Abboudi, a London-based oral historian of Sudanese Jewish history, who began her career by interviewing her own grandparents. DAISY: Sudanese is very much part of their identity and their descendants kind of focus on Sudan. And I know, there's this kind of phenomena from around the Middle East – a kind of nostalgia of looking back. There’s kind of an inherited nostalgia that exists as well. But it's particularly strong in Sudan for a country where people didn't have thousands of years of roots. And I'm kind of always wondering, why? Why has it got this pull? MANYA: The reason could be embedded in the history of Sudan and the pioneering spirit of the Jews who landed in this rustic pocket of Northeast Africa, where the Blue and White Nile Rivers converged, the constellations shone brightly in the night sky, and the scent of jasmine and gardenia floated in the air. In the early 19th century, Sudanese and Egyptian residents lived under Ottoman rule. Jews in Egypt – and the few there might have been in Sudan – faced harsh taxes. But that changed toward the end of the 19th century, as the Ottoman Empire fell, and British forces took over Egypt, before moving south. With them came Christian missionaries who intended to “civilize” the tribes there. An opposition and independence movement began to build, led by a self-proclaimed Mahdi, who claimed to be the foretold redeemer of the Islamic nation. The 1966 epic film, Khartoum, depicts the infamous 1884 Siege of Khartoum, in which the Mahdi, portrayed by Hollywood superstar Laurence Olivier, defeated the popular British General Charles Gordon, played by another Hollywood legend of Ten Commandments fame, Charlton Heston. DAISY: When this independence movement starts, it's led by a man who calls himself the Mahdi, which means the kind of chosen one, and he wins, basically. He conquers Sudan quite quickly and then promptly dies of malaria and his successor takes over. But this period of independence, once it was established, is called the Mahdia, after the Mahdi. It was an Islamic state, basically in that it was quite extremist. All the non-Muslim people living in Sudan had to convert to Islam. This was a law that was targeted at the missionaries who were there, but of course these Jews that were living there got caught up in that policy. MANYA: When the British conquered the Mahdi in 1898, that conversion law was revoked, and some converts reverted back to Judaism. The British built a railway line to supply the army and connect Egypt to Khartoum, the capital of the dual British-Egyptian colony. And soon, Sudan became a destination for Jewish families who sought to build economic opportunities from the ground up. DAISY: It was a kind of a mercantile community, a lot of shops, import-exports, cloth, gum Arabic, hibiscus. A couple of families grew and then traded hibiscus, which was like the main ingredient in cough syrup at the time. Don't forget, at that time, Sudan was very new – Khartoum especially, in terms of on the map in terms of European consciousness, obviously not new in terms of how long it's actually been there. But it was kind of seen or perceived as this new frontier. It was a bit off the beaten track. There wasn't the mod cons or luxuries even of the day. So, it was people who were willing to take a little bit of a risk and dive into the unknown who would actually go to Sudan. MANYA: According to historian Naham Ilan, though the community was deeply traditional, it was largely secular and introduced many of Sudan’s modern conveniences. Morris Goldenberg from Cairo was the first optician in Khartoum. Jimmy and Toni Cain, refugees from Germany, ran a music hall and cabaret. Jewish students attended private Christian schools. By 1906, the Jewish community of Egypt invited Rabbi Solomon Malka, a Moroccan rabbi who was ordained in British Mandate Palestine, to lead Sudan’s Jewish community. He was supposed to stay for only a few years, but instead stayed and purchased his own manufacturing plants, producing sesame oil and macaroni. His son Eli would later write the foundational history of the community titled Jacob’s Children in the Land of the Mahdi: Jews of the Sudan. DAISY: When Rabbi Malka came, he was the shochet, he was the mohel, he was the rabbi. He was everything, it was a one-man band. The community was already kind of focused in Khartoum in 1928 when the synagogue was built. The club was built in 1947. I think the peak in terms of numbers of the community was early to mid-1950s. And that was about 250 families. So even at its peak, it was a very small community. MANYA: Community is the key word. Everyone knew each other, looked out for each other, and when Israel was created in 1948, they raised money to help some of their fellow Jews seek opportunities in that new frontier. Those who left weren’t fleeing Sudan – not yet. That shift didn’t happen for at least another decade. When things did start to turn, Nessim Gaon would lead the exodus. He had seen what could happen when Jews ignored warning signs and stayed where they were unwelcome for too long. Gaon’s family arrived in the early 20th Century when his father got a job working as a clerk for the British governor of Port Sudan. Gaon was born in Khartoum in 1922. ALEXANDRA: As for a lot of Sephardi families, they basically moved with opportunities and changes of power in different countries. So they went from Spain, to Italy, back to Spain. And then they went into the Arab lands. So I know that they went into Iraq, then they went into Turkey. And they spent quite some time actually in Turkey, until they finally went to Sudan and Egypt. MANYA: As a young man, Gaon left to attend the London School of Economics. Shortly after he returned, he encountered British officers recruiting soldiers to fight for Winston Churchill’s campaign against the Nazis. ALEXANDRA: He just went in, signed up, and the next day, he was sent to the front. His family was not so excited about that. And he was actually under age, he wasn't really supposed to be able to sign up at that time. But when they figured out his age, you know, in the army, it was already too late. He just felt that he needed to be useful and do something. And that's what he did. MANYA: Though he knew about the uneasy life for Jews in Sudan preceding his family’s arrival there, what Gaon witnessed during World War II while stationed in places like Iraq ensured he would never take for granted his safety as a Jew. ALEXANDRA: Even though he never spoke about all of the things that he saw in great detail, he did a lot after the war, to help survivors go to Israel. It was very important to him to try to help those who had survived to actually go into a place of safety. He knew what it meant to be a Jew in danger. MANYA: Gaon and his future wife of 68 years, Renee [Tamman], exchanged letters every day when he was away at war and kept every single one. And after his return, from that point on, they never spent more than three days apart. The couple soon began to build their family. But because of rudimentary medical care in Sudan, it was difficult. Three of their children died before their daughter Marguerite was born in 1956. They were buried in Khartoum’s Jewish cemetery. Sudan became independent in 1956. But the ties to Egypt ran deep. Later that year, when French, British, and Israeli forces attacked Egypt over Gamel Abdel Nasser’s nationalization of the Suez Canal, the anti-Jewish tensions trickled south. DAISY: The Suez Crisis, in the end of 1956, kind of spikes a bit of antisemitism. There is a talk in the newspapers about antisemitism, Zionist things, plots. There were a few things that made life slightly more difficult, but not in a very impactful way on daily life. MANYA: There were other signs too. When the winner of the Miss Khartoum beauty pageant was discovered to be Jewish, she lost her crown. When Jews had matza imported from London for Passover, it had to be packaged in plain boxes without a Magen David. Given what Gaon had witnessed in World War II, that was enough to leave. He, his wife, and only daughter at the time went to Geneva. ALEXANDRA: That was a blooming community, they were happy, they were together. And they were able to create and expand on their Jewish life. And I think that, at some point, when it became clear, when they saw the signs of that antisemitism coming their way again, they just felt like, “OK, we've seen this before, not just in Sudan, but also from the history of the Holocaust. And we need to take proactive measures, and make sure that we're safe. MANYA: When they left, Gaon and his wife told no one. They packed only enough bags for a vacation. They even left the doors unlocked and food in the refrigerator so no one dropping by their home would get suspicious. ALEXANDRA: My grandmother always told us how some part of her broke a little when they just left the house. They really pretended that they were just going out and they would come back. They would tell us how hard it was when they turned and they looked at the house the last time and they knew that they had left most of their things. That they had a whole history there. That they had children there who were still going to be there and it was really difficult. And so, they took everything [with] them, left to Switzerland, and made a life there. MANYA: The decade that followed was particularly tumultuous in Sudan. The country had its first coup of many, and a military government took over. In 1960, all of the Jews who had left Sudan had their citizenship revoked. Another revolution in 1964 restored civilian rule. DAISY: It’s at that time, that a lot of the north-south tension kind of comes into things. And there was a lot of violence in that revolution, a lot of rioting. And the violence was tribal, north-south tribalism, a lot of violence against southern tribes, people from the South in Sudan. But that scared the Jewish community that there would be violence and murders in the streets, and that signaled that this was no longer this stable country that they had been living in. And that's when more people start to leave. MANYA: By this point, acquiring an exit visa had become difficult for Jews, especially those who owned businesses and properties. Much like Gaon and his wife had left under cover of vacation, people began acquiring tourist visas with return tickets they never used. In the summer of 1967, the Six-Day War became a flashpoint in Khartoum. DAISY: There was a lot of rhetoric against Jews, in the newspapers, accusations of Zionism, Zionist spies, slurs, the lot. The Jewish young men who didn't know the right people to avoid it, were arrested for the duration of the war, and then released subsequently. And then after the Six Day War, the Arab League Summit, and the declaration of the three Nos. That actually happened in Khartoum, so you can imagine the atmosphere in Khartoum at that time was not pleasant. MANYA: The Three Nos. No peace with Israel, No recognition of Israel, No negotiations with Israel. These were the pillars of the Khartoum Resolution, the Arab world’s proclamation denying self-determination for the Jewish people in their biblical homeland. The Arab League Summit convened in Khartoum on August 29, 1967 and the resolution was adopted days later. Flore recalls how Muslim friends and colleagues suddenly turned on them. Returning home from a trip, her husband Ibrahim’s business partner brought back a framed picture and insisted that Ibrahim read its engraved inscription out loud: “The world will not have peace until the last Jew is put to death by stoning,” it said....
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Libya
08/22/2022
Libya
Throughout most of her life, Giulietta Boukhobza rarely talked about the life she left behind in Libya when she was 16. However, today, with antisemitism on the rise and Israel under constant threat, she shares her family’s story of their harrowing escape from Libya as part of an effort to raise awareness for future generations. Joining Boukhobza is filmmaker Vivienne Roumani-Denn, the creator of “The Last Jews of Libya,” a documentary about how her family and others were forced out of their North African homeland, who provides the historical backdrop for Boukhobza’s story, illustrating how life was never easy for Jews in Libya, but it was still home. Boukhobza’s story is also one of triumph. Together with her husband David Harris, the longtime CEO of American Jewish Committee, they demonstrate that speaking up and fighting for what you believe is the only option. ___ Show notes: Sign up to receive podcast updates . Learn more about the series . Song credits: (live) by Umm Kulthum Kamar Barik; Gushe Cheman; Rampi Rampi; Aksaray'in Taslari; all by Turku, Nomads of the Silk Road : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. “Middle Eastern Arabic Oud”: Publisher: Pond5 Publishing Beta (BMI); Composer: Sotirios Bakas (BMI), IPI#797324989 “A Middle East Lament”: Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Dan Cullen (PRS), IPI#551977321 “Mystic Anatolia”: Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Okan Akdeniz (MSG), IPI#37747892568 “Modern Middle Eastern Underscore”: Publisher: All Pro Audio LLC (611803484); Composer: Alan T Fagan (347654928) ___ Episode Transcript: GIULIETTA BOUKHOBZA: My family was in Libya for many, many years. You were a second-class citizen, but you didn’t know better. You knew that if somebody hits you in the street, you don't go to the police, because the police will take the side of the Arab. They didn't care. You were just a Jew and a Zionist. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. This series, brought to you by American Jewish Committee, explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. I'm your host, Manya Brachear Pashman. Join us as we explore family histories and personal stories of courage, perseverance, and resilience. This is The Forgotten Exodus. Today’s episode: Leaving Libya. GIULIETTA: We were all hiding in our houses, all the Jews. And there were news about buildings, that they were burned. We didn’t know at the time that they had killed some families. And my particular family, we were able to leave, actually the famous Quatorze Juillet, the 14th of July, the Bastille Day. So it was freedom for us too, and we ended up, we went to Italy. MANYA: Until recently, Guilietta Boukhobza never talked about the life she left behind in Libya at the age of 16, and for many years her children rarely inquired. Only recently, her oldest son has started to ask his mother what happened to her family, their family, more than 50 years ago. What prompted her parents to leave everything behind, besides what each family member could fit inside a suitcase? GIULIETTA: One suitcase. So we were eight children, and a mother and a father. Each one got his suitcase. I don't even remember what we put in it. I have no memory. It’s so funny. I don't remember making the bag. I vaguely remember getting into this kind of truck, arriving at the airport. I remember arriving in Rome and starting to cry. Because I was saying, and it's true, we were very, very happy to get out of there, but still there is trauma. That you just leave there, you arrive to a train station and you start crying and you say ‘I want to go home.’ What the hell is home? They’ll kill you there. MANYA: Her father’s favorite wool blanket. A handmade rug her mother treasured. The journals Giulietta had kept since the age of ten. Though she doesn’t remember any of these items going into a suitcase, these are the mementos that over the years have reminded Giulietta of her childhood in Misrata and Tripoli. The contents of those suitcases mattered very little at the time. GIULIETTA: In my family they came, they almost killed us. I mean, I still remember coming, and we're alive by a miracle so, we are grateful that we were not killed. MANYA: World events, ignorance about history, and the naïveté that often accompanies that ignorance also propel Giulietta to share her story. She is bewildered and alarmed by the rising tide of antisemitism and anger toward Israel. Israel is not perfect. Not by any stretch. But neither is America, the country that has given her freedoms and opportunities that she never knew existed for Jews growing up in Libya. Giulietta has a unique vantage point. She is married to the longtime CEO of American Jewish Committee, David Harris, who has shown her that speaking up and fighting for what you believe is the only option. In 2017, David wrote Letter from a Forgotten Jew, a column stylistically written from a first-person perspective based on the stories he had heard from Jews that fled Arab countries such as Iraq and Libya. In reality, it was an ode to his wife whose experience had been ignored for too long. Since then, Giulietta has shared pieces of her story and occasionally picks up her own pen to offer her perspective on world events. GIULIETTA: Now, everything that happened to me I see in a different light. It’s not any more about me. I was just, how do you say, I just happened to be at the wrong time at the wrong place. So, I don't want you to feel bad for me or feel sorry for me. I talk like almost as if it is not me. I'm talking about the third person. And, and I don't even have so much pity for this third person because this third person survived and thrived in a way. When I look at my story now, I see it in relation to what I see around me – the growing antisemitism, the stupidity of the West, the ignorance towards history, the indifference and almost embarrassment of some Jews who should be proud of who they are and what they achieved. You almost envy these people who never had the trauma that you have. Now, I feel almost privileged that I had that because I can understand more and see the danger of what can happen when people don't know history or whatever. MANYA: The Libyan Jewish community goes back thousands of years, to the Third Century before the Common Era, even before Roman times. Of course, it wasn’t called Libya at the time. Over millennia, Jews lived in Cyrenaica, the region next to Egypt, and Tripolitania, the region bordering Tunisia. They lived under Roman, Ottoman, Italian, Spanish, British and, eventually, Libyan rule. Who was in charge at the time determined Jews’ comfort, their livelihood, and oftentimes their survival. Under some regimes, Jews were treated as a protected minority who paid special taxes and faced certain restrictions. Under some, they held government positions. And yet under others, they feared for their lives. In fact, after the 18th Century, Jews in Tripoli– when there were still Jews in Tripoli– celebrated two additional Purims to mark their deliverance from two separate attempts to annihilate them. VIVIENNE ROUMAINI-DENN: Even in the best of times, they lived uneasily. On an individual basis there was that full trust. But at the same time, when there were pogroms, you just never knew when somebody would save you, or kill you. And both happened. You found Arabs who really risked their life to save you and you found others who actually just killed you. MANYA: That’s filmmaker Vivienne Roumani-Denn, the creator of “The Last Jews of Libya,” a documentary about how her family was forced out of their North African homeland. The documentary was inspired by a manuscript her mother left behind, which Vivienne discovered only after her death. A librarian by training, Vivienne began conducting oral histories, interviewing dozens of Jewish refugees who once called Libya home. She also created the first website to curate stories and conversations in the Libyan Jewish community. In 1999, she became the founding director of the Sephardic Library and Archives of the American Sephardi Federation at the Center for Jewish History in New York. She later served as the federation’s executive director. Meanwhile, her older brother Maurice Roumani, a professor of politics and international relations, wrote the seminal scholarly work on Libya’s modern Jewish history titled, “The Jews of Libya.” VIVIENNE: At the end of the Ottoman period, there was a thriving Jewish school. Many Jewish children learned Hebrew so well that they would speak it in the street. It's a nice little glimpse of the Ottoman rule in Libya, which was before anybody is currently living. MANYA: Indeed, Jewish life flourished in Libya for centuries. Shabbat tables featured chraime, fish simmered in a spicy tomato sauce, and mafrum, vegetables stuffed with meat. In Tripoli, by the 1940s, men could walk to one of 44 synagogues every Saturday morning. The beat of the goblet drum, or darbouka, signaled the impending nuptials of a bride and groom. And when the bride emerged on her wedding day with her hands and head exquisitely painted with henna, she was a sight to behold. In 1911, the Italians conquered the Ottoman rulers and at first, Jews fared well. VIVIENNE: Life under Italian rule was calm, and even when fascism first came about, it was almost like just another form of government. But a major change happened when Mussolini aligned himself with Hitler. MANYA: Benito Mussolini instituted racial laws in 1938 that required Jews to open their stores on Shabbat or face severe punishment. Eventually, Jews were barred from holding government positions. A sfollamento, or process of removing Libya’s Jews, commenced. In 1940, the African campaign of the Second World War was unfolding in the eastern Libyan desert, adjacent to Egypt. The British captured Benghazi twice. The first time, Jews welcomed them. But Germany pushed the British out. Shortly after, anti-Jewish riots destroyed homes and businesses. When the British were pushed back a second time, many Jews with British passports fled with the British soldiers. Those who stayed were rounded up and sent to detention camps in Italy. VIVIENNE: Some were later sent to Bergen-Belsen. They all survived. But this is a little-known part of the Holocaust history. In 1942, Mussolini ordered the expulsion of all Jews in Cyrenaica because of their interaction with the British. Those with French or French protectorate passports were sent to Tunisia and Algeria. Those without foreign passports, and a small number with Italian passports were sent to an Italian-run detention camp in Giado, in the mountains of Tripolitania. The conditions there were very harsh. Families required to live in cramped quarters, separated only by a sheet. They had lice-borne typhus everywhere. Food was very scarce. The interviewees told me how they had to carve out all these lice from a teeny piece of dried bread. And about one-fourth perished. MANYA: Giulietta’s father was a young man then and later told stories of time spent in a concentration camp. She believes it was Giado. The Jews of Giado were liberated after the British conquered Tripolitania in 1943. But two years later, in 1945, brutal pogroms unfolded across Tripoli and other cities across Tripolitania, sparked by soccer fans coming from a stadium about one kilometer from the city’s Jewish quarter. The British did not intervene for three days. VIVIENNE: The spread throughout Tripolitania was too rapid to have been coincidental. 129 Jews were killed. Some of the descriptions of the atrocities that I recorded in the oral histories are horrifying. I'll never forget one interview, when she opened the door to greet me, in tears. She said, ‘I've waited 50 years for you.’ I've never met that woman before. And she said . . . she just unburdened herself of the most horrific memories. MANYA: Another pogrom in 1948, a month after Israel declared independence, took fewer Jewish lives because the community was more prepared to defend itself. But both the pogroms in ’45 and ’48 became rallying cries for Israel. Between 1949 and 1951, 95% of Libyan Jews left when aliyah became possible. For those who stayed, like Giulietta’s family, the situation continued to deteriorate. GIULIETTA: My family was in Libya for many, many years. I don't know how many generations my family was there. But we were there many years. MANYA: Giulietta was born in 1951, the same year Libya gained its independence. By then, a fierce nationalism expressed through anti-Israeli and anti-Jewish policies had swept the region. At that time, her family lived in Misrata, a coastal city in northwestern Libya where mass riots took place on the day of Libya’s first-ever election. Giulietta recalls that they were the only Jewish family left in Misrata at that time. The others had gone to Tripoli. The family lived in an apartment at the center of town. The Libyans’ distaste and distrust for Jews was especially evident when King Idris came to visit Misrata. GIULIETTA: When the king will come, we have all these policemen in our house. And then the shades will be down. And we as children weren’t allowed to see. And I never understood, I never asked my parents, ‘Were they there because we were the only Jewish family, and they didn't trust us? Or were the police there because that was a very good location to see if there were snipers or something against the king?’ If I had to guess, I think because we were Jewish. MANYA: At the age of eight, Giulietta’s family moved to Tripoli where her father worked in human resources for the Volkswagen corporation. Most of the schools in Libya were still Italian Catholic. Giulietta knew all the prayers, all the sacraments. By then, there were unspoken rules about being Jewish. You kept it quiet, even though people still knew. GIULIETTA: First of all, you have to realize that when you don't know any different, your abnormal becomes normal. And so, if you ask me about growing up, we went to schools. We went to the beach. Some people were able to travel. The whole family couldn’t leave. You always have to leave somebody there. This kind of blackmail, because they were afraid that you will escape and go to Israel. So basically life was, let's say normal for us, because we didn't know. For example, you knew you don't advertise the fact that you're Jewish even though we had synagogues. As an example, even though we went to Italian school with Italian books. Sometimes the books about geography, they will come late because they will arrive from Italy. And why they will arrive late? Because they will have to remove the page if there was a picture of Israel. If in the thing you see in the Middle East there was Egypt, Jordan, etc, Libya, they had to remove it. MANYA: When a new law in 1961 required a special permit to prove Libyan citizenship, most Jews were denied. Jews could not open businesses unless they had an Arab partner who owned more than half. Jews could not vote. GIULIETTA: You were a second-class citizen, but you didn’t know better. You just knew not to do things. You knew that if somebody hits you in the street, you don't go to the police, because the police will take the side of the Arab. You thought things were relatively normal, and then they will turn on a dime on you. They didn't care. You were just a Jew and a Zionist. You went to the movie, and you see the newsreel, and you see they were completely brainwashed by Egypt. And the famous phrase was ‘aleaduu alsuhyuniu’ [in Arabic: العدو الصهيوني] -- the Zionist enemy, the Zionist enemy, the Zionist enemy. We were there generations before them. We never went to Israel, but it was always, this is how they brainwashed you. Then in ‘67, during the Six Day War, that is where everything exploded, and we had to leave. MANYA: Tension started to build days before Egypt, Jordan, and Syria began battling Israel. Giulietta remembers young men on the side of the street drawing their hands across their throats when she and her sister walked by. Her school closed and her father started staying home from work. GIULIETTA: We were on the phone with other Jewish families, and we could hear that things were burning. They killed . . . We didn't know. That's what helped us to keep our sanity. When we left, we knew – that they also killed people. MANYA: Then one night, the mob arrived at her family’s house. Remember, her father worked in human resources. That detail spared their lives. GIULIETTA: I remember this group of people coming toward us, we had a garden. They could have been 500. Or they could have been 1,000. Or they could have been just 70. But in my eyes, there were so, so many. And they wanted to burn us alive. My mother, she knew them. She knew the mentality. So, she pushed my father away, and she went there and basically, she started pleading with them saying ‘What did we do to you? And it happened that the guy that worked for my father, and he was supposed to be fired, my father decided not to fire him. And he turned to them, and he said to them and said, ‘These are good Jews. Let’s don’t kill them.’ Sorry if I laugh. So they took the, how do you say, the match. They put it back and they left. But we knew we were not safe. The Arabs, the Muslims, these were our enemies. We’re in their country. We are the Jews. They wanted us dead. I never want to think of what would have happened if they got hold of us. MANYA: The government set a curfew to curb the violence. Still, afraid for their lives, Giulietta’s mother reached out to a Muslim family with whom they were close and asked for help. They agreed to hide the whole family – Giulietta’s mother, father, and eight children. GIULIETTA: This wonderful man. He sent us his driver, with this big car. And I remember we all dressed as Arabs. I think maybe even my father, he covered himself. And he took us all to that house. And we stayed there for about two weeks. MANYA: Men occupied one corner of the house, watching television, and listening to BBC, which was reporting on Israel’s victories over the Egyptian Air Force and its capture of the Sinai Peninsula and Gaza Strip. The women lived in the other wing, listening to Arabic radio, which told a very different story. One day, Giulietta crossed over to the other side of the house to visit her father for a kosher lunch of boiled potatoes, eggs, and tuna, drizzled with olive oil. GIULIETTA: I said to my father, ‘How are you doing on the other side?’ I said, ‘We are OK. But mama is crying, crying, crying.’ And he said, ‘Why? We are safe.’ I said, ‘Because we're listening to the news, she had brothers in Israel, and the Arab news was saying that every Jew in Israel was killed. That they won the war, and everybody's dying. And he told me, ‘Go to your mother and whisper to her, that this is bullshit, that Israel was the biggest victor in the history, and the Egyptians are...
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Egypt
08/15/2022
Egypt
In the first half of the 20th century, Egypt went through profound social and political upheavals culminating in the rise of President Gamal Abdel Nasser and his campaign of Arabization, creating an oppressive atmosphere for the country’s Jews, and leading almost all to flee or be kicked out of the country. Hear the personal story of award-winning author André Aciman as he recounts the heart-wrenching details of the pervasive antisemitism during his childhood in Alexandria and his family’s expulsion in 1965, which he wrote about in his memoir Out of Egypt, and also inspired his novel Call Me by Your Name. Joining Aciman is Deborah Starr, a professor of Near Eastern and Jewish Studies at Cornell University, who chronicles the history of Egypt’s Jewish community that dates back millennia, and the events that led to their erasure from Egypt’s collective memory. Aciman’s modern-day Jewish exodus story is one that touches on identity, belonging, and nationality: Where is your home when you become a refugee at age 14? ___ Show notes: Sign up to receive podcast updates . Learn more about the series . Song credits: , , by Turku, Nomads of the Silk Road : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. “Middle Eastern Arabic Oud”: Publisher: Pond5 Publishing Beta (BMI); Composer: Sotirios Bakas (BMI), IPI#797324989 ___ Episode Transcript: ANDRÉ ACIMAN: I've lived in New York for 50 years. Is it my home? Not really. But Egypt was never going to be my home. It had become oppressive to be Jewish. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. This series, brought to you by American Jewish Committee, explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. I'm your host, Manya Brachear Pashman. Join us as we explore family histories and personal stories of courage, perseverance, and resilience. This is The Forgotten Exodus. Today's episode: leaving Egypt. Author André Aciman can’t stand Passover Seders. They are long and tedious. Everyone gets hungry long before it’s time to eat. It’s also an unwelcome reminder of when André was 14 and his family was forced to leave Egypt – the only home he had ever known. On their last night there, he recounts his family gathered for one last Seder in his birthplace. ANDRÉ: By the time I was saying goodbye, the country, Egypt, had essentially become sort of Judenrein. MANYA: Judenrein is the term of Nazi origin meaning “free of Jews”. Most, if not all of the Jews, had already left. ANDRÉ: By the time we were kicked out, we were kicked out literally from Egypt, my parents had already had a life in Egypt. My mother was born in Egypt, she had been wealthy. My father became wealthy. And of course, they had a way of living life that they knew they were abandoning. They had no idea what was awaiting them. They knew it was going to be different, but they had no sense. I, for one, being younger, I just couldn't wait to leave. Because it had become oppressive to be Jewish. As far as I was concerned, it was goodbye. Thank you very much. I’m going. MANYA: André Aciman is best known as the author whose novel inspired the Oscar-winning film Call Me By Your Name – which is as much a tale of coming to terms with being Jewish and a minority, as it is an exquisite coming of age love story set in a villa on the Italian Riviera. What readers and moviegoers didn’t know is that the Italian villa is just a stand-in. The story’s setting– its distant surf, serpentine architecture, and lush gardens where Elio and Oliver’s romance blooms and Elio’s spiritual awakening unfolds – is an ode to André’s lost home, the coastal Egyptian city of Alexandria. There, three generations of his Sephardic family had rebuilt the lives they left behind elsewhere as the Ottoman Empire crumbled, two world wars unfolded, a Jewish homeland was born, and nationalistic fervor swept across the Arab world and North Africa. There, in Alexandria, his family had enjoyed a cosmopolitan city and vibrant Jewish home. Until they couldn’t and had to leave. ANDRÉ: I would be lying if I said that I didn't project many things lost into my novels. In other words, to be able to re-experience the beach, I created a beach house. And that beach house has become, as you know, quite famous around the world. But it was really a portrait of the beach house that we had lost in Egypt. And many things like that, I pilfer from my imagined past and dump into my books. And people always tell me, ‘God, you captured Italy so well.’ Actually, that was not Italy, I hate to tell you. It was my reimagined or reinvented Egypt transposed into Italy and made to come alive again. MANYA: Before he penned Call Me By Your Name, André wrote his first book, Out of Egypt, a touching memoir about his family’s picturesque life in Alexandria, the underlying anxiety that it could always vanish and how, under the nationalization effort led by Egypt’s President Gamel Abdel Nassar, it did vanish. The memoir ends with the events surrounding the family’s last Passover Seder before they say farewell. ANDRÉ: This was part of the program of President Nasser, which was to take, particularly Alexandria, and turn it into an Egyptian city, sort of, purified of all European influences. And it worked. As, by the way, and this is the biggest tragedy that happens to, particularly to Jews, is when a culture decides to expunge its Jews or to remove them in one way or another, it succeeds. It does succeed. You have a sense that it is possible for a culture to remove an entire population. And this is part of the Jewish experience to accept that this happens. MANYA: Egypt did not just expunge its Jewish community. It managed to erase Jews from the nation’s collective memory. Only recently have people begun to rediscover the centuries of rich Jewish history in Egypt, including native Egyptian Jews dating back millennia. In addition, Egypt became a destination for Jews expelled from Spain in the 15th Century. And after the Suez Canal opened in 1869, a wave of more Jews came from the Ottoman Empire, Italy, and Greece. And at the end of the 19th Century, Ashkenazi Jews arrived, fleeing from European pogroms. DEBORAH STARR: The Jewish community in Egypt was very diverse. The longest standing community in Egypt would have been Arabic speaking Jews, we would say now Mizrahi Jews. MANYA: That’s Deborah Starr, Professor of Modern Arabic and Hebrew Literature and Film at Cornell University. Her studies of cosmopolitan Egypt through a lens of literature and cinema have given her a unique window into how Jews arrived and left Egypt and how that history has been portrayed. She says Jews had a long history in Egypt through the Islamic period and a small population remained in the 19th century. Then a wave of immigration came. DEBORAH: We have an economic boom in Egypt. Jews start coming from around the Ottoman Empire, from around the Mediterranean, emigrating to Egypt from across North Africa. And so, from around 5,000 Jews in the middle of the 19th century, by the middle of the 20th century, at its peak, the Egyptian Jews numbered somewhere between 75 and 80,000. So, it was a significant increase, and you know, much more so than just the birth rate would explain. MANYA: André’s family was part of that wave, having endured a series of exiles from Spain, Italy, and Turkey, before reaching Egypt. DEBORAH: Egypt has its independence movement, the 1919 revolution, which is characterized by this discourse of coexistence, that ‘we’re all in this together.’ There are images of Muslims and Christians marching together. Jews were also supportive of this movement. There’s this real sense of a plurality, of a pluralist society in Egypt, that’s really evident in the ways that this movement is characterized. The interwar period is really this very vibrant time in Egyptian culture, but also this time of significant transition in its relationship to the British in the various movements, political movements that emerge in this period, and movements that will have a huge impact on the fate of the Jews of Egypt in the coming decades. MANYA: One of those movements was Zionism, the movement to establish a Jewish state in the biblical homeland of the Jews. In 1917, during the First World War, the British government occupying Egypt at the time, issued a public statement of support for the establishment of a "national home for the Jewish people" in Palestine, still an Ottoman region with a small minority Jewish population. That statement became known as the Balfour Declaration. DEBORAH: There was certainly evidence of a certain excitement about the Balfour Declaration of 1917. A certain amount of general support for the idea that Jews are going to live there, but not a whole lot of movement themselves. But we also have these really interesting examples of people who were on the record as supporting, of seeing themselves as Egyptians, as part of the anti-colonial Egyptian nationalism, who also gave financial support to the Jewish project in Palestine. And so, so there wasn't this sense of—you can't be one or the other. There wasn't this radical split. MANYA: Another movement unfolding simultaneously was the impulse to reclaim Egypt’s independence, not just in legal terms – Egypt had technically gained independence from the British in 1922 – but suddenly what it meant to be Egyptian was defined against this foreign colonial power that had imposed its will on Egypt for years and still maintained a significant presence. DEBORAH: We also see moves within Egypt, toward the ‘Egyptianization’ of companies or laws that start saying, we want to, we want to give priority to our citizens, because the economy had been so dominated by either foreigners or people who were local but had foreign nationality. And this begins to disproportionately affect the Jews. Because so many of the Jews, you know, had been immigrants a generation or two earlier, some of them had either achieved protected status or, you know, arrived with papers from, from one or another of these European powers. MANYA: In 1929, Egypt adopted its first law giving citizenship to its residents. But it was not universally applied. By this time, the conflict in Palestine and the rise of Zionism had shifted how the Egyptian establishment viewed Jews. DEBORAH: Particularly the Jews who had lived there for a really long time, some of whom were among the lower classes, who didn't travel to Europe every summer and didn't need papers to prove their citizenship, by the time they started seeing that it was worthwhile for them to get citizenship, it was harder for Jews to be approved. So, by the end, we do have a pretty substantial number of Jews who end up stateless. MANYA: Stateless. But not for long. In 1948, the Jewish state declared independence. In response, King Farouk of Egypt joined four other Arab nations in declaring war on the newly formed nation. And they lost. The Arab nations’ stunning defeat in that first Arab-Israeli War sparked a clandestine movement to overthrow the Egyptian monarchy, which was still seen as being in the pocket of the British. One of the orchestrators of that plot, known as the Free Officers Movement, was Col. Gamel Abdel Nassar. In 1952, a coup sent King Farouk on his way to Italy and Nassar eventually emerged as president. The official position of the Nassar regime was one of tolerance for the Jews. But that didn’t always seem to be the case. DEBORAH: Between 1948 and ‘52, you do have a notable number of Jews who leave Egypt at this point who see the writing on the wall. Maybe they don't have very deep roots in Egypt, they've only been there for one or two generations, they have another nationality, they have someplace to go. About a third of the Jews who leave Egypt in the middle of the 20th century go to Europe, France, particularly. To a certain extent Italy. About a third go to the Americas, and about a third go to Israel. And among those who go to Israel, it's largely those who end up stateless. They have no place else to go because of those nationality laws that I mentioned earlier, have no choice but to go to Israel. MANYA: Those who stayed became especially vulnerable to the Nassar regime’s sequestration of businesses. Then in 1956, Egypt nationalized the Suez Canal, a 120-mile-long waterway that connected the Mediterranean Sea to the Indian Ocean by way of the Red Sea – that same waterway that created opportunities for migration in the region a century earlier. DEBORAH: The real watershed moment is the 1956 Suez conflict. Israel, in collaboration with France, and Great Britain attacks Egypt, the conflict breaks out, you know, the French and the British come into the war on the side of the Israelis. And each of the powers has their own reasons for wanting, I mean, Nasser's threatening Israeli shipping, and, threatening the security of Israel, the French and the British, again, have their own reasons for trying to either take back the canal, or, just at least bring Nassar down a peg. MANYA: At war with France and Britain, Egypt targeted and expelled anyone with French and British nationality, including many Jews, but not exclusively. DEBORAH: But this is also the moment where I think there's a big pivot in how Jews feel about being in Egypt. And so, we start seeing larger waves of emigration, after 1956. So, this is really sort of the peak of the wave of emigration. MANYA: André’s family stayed. They already had endured a series of exiles. His father, an aspiring writer who copied passages by Marcel Proust into his diary, had set that dream aside to open a textile factory, rebuild from nothing what the family had lost elsewhere, and prepare young André to eventually take over the family business. He wasn’t about to walk away from the family fortune – again. DEBORAH: André Aciman’s story is quite, as I said, the majority of the Jewish community leaves in the aftermath of 1956. And his family stays a lot longer. So, he has incredible insights into what happens over that period, where the community has already significantly diminished. MANYA: Indeed, over the next nine years, the situation worsened. The Egyptian government took his father’s factory, monitored their every move, frequently called the house with harassing questions about their whereabouts, or knocked on the door to issue warrants for his father’s arrest, only to bring him in for more interrogation. As much as André’s father clung to life in Egypt, it was becoming a less viable option with each passing day. ANDRÉ: He knew that the way Egypt was going, there was no room for him, really. And I remember during the last two years, in our last two years in Egypt, there wAs constantly references to the fact that we were going to go, this was not lasting, you know, what are we going to do? Where do we think we should go? And so on and so forth. So, this was a constant sort of conversation we were having. MANYA: Meanwhile, young André encountered a level of antisemitism that scarred him deeply and shaped his perception of how the world perceives Jews. ANDRÉ: It was oppressive in good part because people started throwing stones in the streets. So, there was a sense of ‘Get out of here. We don't want you here.’ MANYA: It was in the streets and in the schools, which were undergoing an Arabization after the end of British rule, making Arabic the new lingua franca and antisemitism the norm. ANDRÉ: There's no question that antisemitism was now rooted in place. In my school, where I went, I went to a British school, but it had become Egyptian, although they taught English, predominantly English, but we had to take Arabic classes, in sort of social sciences, in history, and in Arabic as well. And in the Arabic class, which I took for many years, I had to study poems that were fundamentally anti-Jewish. Not just anti-Israeli, which is a big distinction that people like to make, it doesn't stick. I was reading and reciting poems that were against me. And the typical cartoon for a Jew was a man with a beard, big tummy, hook nose, and I knew ‘This is really me, isn't it? OK.’ And so you look at yourself with a saber, right, running through it with an Egyptian flag. And I'll never forget this. This was, basically I was told that this is something I had to learn and accept and side with – by the teachers, and by the books themselves. And the irony of the whole thing is that one of the best tutors we had, was actually the headmaster of the Jewish school. He was Jewish in very sort of—very Orthodox himself. And he was teaching me how to recite those poems that were anti-Jewish. And of course, he had to do it with a straight face. MANYA: One by one, Jewish neighbors lost their livelihoods and unable to overcome the stigma, packed their bags and left. In his memoir, André recalls how prior to each family’s departure, the smell of leather lingered in their homes from the dozens of suitcases they had begun to pack. By 1965, the smell of leather began to waft through André’s home. ANDRÉ: Eventually, one morning, or one afternoon, I came back from school. And my father said to me, ‘You know, they don't want us here anymore.’ Those were exactly the words he used. ‘They don't want us here.’ I said, ‘What do you mean?’ ‘Well, they've expelled us.’ And I was expelled with my mother and my brother, sooner than my father was. So, we had to leave the country. We realized we were being expelled, maybe in spring, and we left in May. And so, for about a month or so, the house was a mess because there were suitcases everywhere, and people. My mother was packing constantly, constantly. But we knew we were going to go to Italy, we knew we had an uncle in Italy who was going to host us, or at least make life livable for us when we arrived. We had obtained Italian papers, obtained through various means. I mean, whatever. They're not exactly legitimate ways of getting a citizenship, but it was given to my father, and he took it. And we changed our last name from Ajiman, which is how it was pronounced, to Aciman because the Italians saw the C and assumed it was that. My father had some money in Europe already. So that was going to help us survive. But we knew my mother and I and my brother, that we were now sort of functionally poor. MANYA: In hindsight, André now knows the family’s expulsion at that time was the best thing that could have happened. Two years later, Israel trounced Egypt in the Six-Day War, nearly destroying the Egyptian Air Force, taking control of the Gaza Strip and the entire Sinai Peninsula, as well as territory from Egypt’s allies in the conflict, Syria and Jordan. The few remaining Jews in Egypt were sent to internment camps, including the chief rabbis of Cairo and Alexandria and the family of one of André’s schoolmates whose father was badly beaten. After three years in Italy, André’s family joined his mother’s sister in America, confirming once and for all that their life in Egypt was gone. ANDRÉ: I think there was a kind of declaration of their condition. In other words, they never...
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Yemen
08/08/2022
Yemen
Once home to one of the world’s oldest Jewish communities, some 50,000 Yemeni Jews, or Teimanim, left their homes between 1949-50 as part of Operation Magic Carpet. They walked for months to reach Alaskan Airlines planes “filled like sardines” that chartered them to safety in the then-young Jewish nation. How did this incredible story unfold and what were the political, social, and economic forces that drove them to leave? In the #1 Jewish podcast in the U.S, the history and personal stories of Yemenite Jews are uncovered and told. Hear from windsurfer Shahar Tzubari, who won a bronze medal in the 2008 Beijing Olympics, about how his grandparents left behind their life as dairy farmers in Ta’iz, Yemen, to come to Israel, and Ari Ariel, a Middle East historian at the University of Iowa, who delves into what the 2,600-year-old community was like and the dramatic transitions that led to the mass exodus. ___ Show notes: Sign up to receive podcast updates . Learn more about the series . Video credits: Song credits: , by Shoshana Demari by Turku, Nomads of the Silk Road : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. “Modern Middle Eastern Underscore”: Publisher: All Pro Audio LLC (611803484); Composer: Alan T Fagan (347654928) “Middle Eastern Arabic Oud”: Publisher: Pond5 Publishing Beta (BMI); Composer: Sotirios Bakas (BMI), IPI#797324989 Photo credit: GPO/Zoltan Kluger ____ Episode Transcript: BENNY GAMLIELI/ZE’EV TZUBARI: During thousands of years, the Jewish people used to dream, that the Messiah would come, to go to Israel, to go to the Holy Land, to see the city of Jerusalem. It was a dream during thousands of years. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left, or were driven from their homes in Arab nations and Iran in the mid-20th century. This series, brought to you by American Jewish Committee, explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations, as some begin to build relations with Israel. I’m your host, Manya Brachear Pashman. Join us as we explore family histories and personal stories of courage, perseverance, and resilience. This is The Forgotten Exodus. Today’s episode: Leaving Yemen. [Video clip of Beijing 2008 Summer Olympics Windsurfing RS:X event] MANYA: That is the sound of Israeli Windsurfer Shahar Tzubari in the 2008 Beijing Olympics, coming up from behind to earn the bronze medal. At the same time, he was electrifying his country by winning Israel’s only medal in those Olympic Games, he was also fulfilling his mandatory military service to help defend the Jewish state. Two generations before him also served in the Israeli military, including his grandfather who fought to defend Israel against attacks from its Arab neighbors just days after shepherding his family on foot across Yemen to board a plane and make the new Jewish state their new home. SHAHAR TZUBARI: I just know about the past, of my parents and my grandparents. And I know, they fought for this country. And they fought for independence. And for me, I’m here, and I represent basically what they fought for. MANYA: Shahar, who now coaches Israel’s women’s windsurfing team, is a second-generation Israeli whose grandparents and generations before them lived in Yemen. Their journey to the Jewish state resembles that of tens of thousands of Yemeni Jews, who came to Israel from Yemen between 1948 and 1949 as part of a mass exodus commonly called Operation Magic Carpet. In fact, Yemeni Jews, or Teimanim, are believed to be one of the oldest Jewish communities in the world outside of Israel, existing there even before the destruction of the First Temple. Yemeni Jews spoke a particular dialect of Hebrew and maintained many original religious traditions and others shaped over the centuries by the influence of Maimonides and Kabbalah. Hundreds of Jewish settlements were scattered across Yemen, where Jews primarily served as silversmiths, blacksmiths, carpenters, masons, shoemakers, and tailors. But that population started to shift in the 19th Century, what historians call the “age of migration,” driven largely by economic shifts. When the Suez Canal opened in 1869, movement between the Red Sea and the Mediterranean suddenly became much easier. That was true not only for imported and exported goods, but transportation of people too. ARI ARIEL: Most of the time, the story is told starting with Magic Carpet, because that's the big migration. But it's really a much older story. MANYA: That’s Ari Ariel, a Middle East historian at the University of Iowa who focuses on Jewish communities in the Arab world and Mizrahi communities, those who immigrated from Arab countries to Israel and elsewhere in the Diaspora. His own family left Yemen for Israel in the 1930s. Professor Ariel has spent the last decade trying to piece together that lineage and the history of Yemeni Jews. He notes that between 1872 and 1881, Ottomans retook parts of Yemen where they had previously ruled centuries before. They also ruled over Palestine. But that wasn’t the only significant transition. In fact, just in the span of five decades leading up to 1922, monumental transitions unfolded. The Ottoman Empire fell apart. Yemen became independent, both Jewish and Arab national movements arose, and the British, who obtained a mandate over Palestine in 1922, expressed support for a Jewish national home – Israel. ARI: So, there are big economic changes. More and more imported goods start to enter Yemen, and Yemeni Jews, who are craftsmen, largely, and small-scale merchants, really can't compete. So, you have documents complaining about the price of imported shoes and other kinds of imported things. So, in 1911, the Zionist movement, for the first time sends an emissary to Yemen, because they want Yemeni Jews to move to Palestine. And here, there's also an economic factor. For the Jewish nation to redeem itself, Jews have to fulfill all economic roles. What that means is they really want Jewish farmers. So, they send a guy named Shmuel Yavnieli. He goes and he walks, he goes around to different villages. It's kind of an intrigue story. He goes from village to village trying to get Yemeni Jews to move. When he writes back to Jerusalem, he makes it pretty clear, the only Jews who he thinks he's going to be able to get to move to Palestine are the ones who aren't doing so well economically. And that if the Zionist movement agrees to pay for, say, their transportation or housing, or things of that nature, that they may move, and he is successful at doing that. From my perspective, as a historian, that's important, too, because from that point, pretty much most Yemeni Jews who leave Yemen are going to Palestine. That's not true initially. So in the earlier periods, you have lots of Yemeni Jews going to East Africa, to India, to Egypt, a small number to the U.S., actually. So you get these movements. But once it's directed by a state, or I guess, a state like structure, in the case of the Zionist movement, at this point, the flow becomes much clearer to Palestine. MANYA: The Tzubari family’s initial departure from Yemen – aunts, uncles, cousins – is part of that larger story of migration. But Shahar’s grandparents came amid the events of the mid-20th Century that sparked the most significant exodus. Within a three-month period, nearly 50,000 Yemeni Jews, including Shahar’s grandparents and great grandparents, poured out of Yemen and made Israel their new home. This is their story as told to me by Shahar and his father Ze’ev Tzubari. Ze’ev Tzubari’s parents were born in southwestern Yemen. For generations they had been dairy farmers. Before they left in 1949 through Operation Magic Carpet, they lived in Ta'iz, once known as the nation’s cultural capital. ZE’EV AND BENNY, TRANSLATOR: [speaking Hebrew]: ZE’EV: In Yemen? BENNY: Yes, you remember what they did? ZE’EV: They had, what I remember, goats, cattle, they had cattle. BENNY: In Ta’iz? ZE’EV: In Ta’iz, there, we had cattle.] MANYA: Ze’ev spoke to me in Hebrew, and a family friend, Benny Gamlieli, translated. Here’s Benny. BENNY: By the way, my parents as well came through this project by Alaska [Airlines] and brought, as I said, over 50,000-55,000 Jewish people from Yemen came through this project. You know this Aliyah, that we call the Magic Carpet. MANYA: Operation Magic Carpet was the nickname for a joint venture of the Israeli government, the American Jewish Joint Distribution Committee and the Jewish Agency, to transport Jews from Yemen to Israel. Its official name was Operation Kanfei Nesharim, which, translated from Hebrew means “On the Wings of Eagles”, referring to the passage in Exodus: “how I carried you on eagles' wings and brought you to me…” BENNY: So during thousands of years, the Jewish people used to dream, that the Messiah will come, to go to Israel, to go to the Holy Land, to see the city of Jerusalem. It was a dream during thousands of years. MANYA: There are a number of theories about why the exodus from Yemen took place at this moment in time and the circumstances surrounding it. Ze’ev’s translator, Benny, said Jews and Muslims lived side by side. But being Jewish wasn’t easy. Since the seventh century, Jews in Yemen were considered second class, which varied in meaning from ruler to ruler. Since 1910, the imam of Yemen had an agreement with the Ottomans to take care of the Jews. But that did not prevent the Yemeni government from imposing heavy taxes or applying an even more troubling interpretation. Known as the Orphan’s Decree, Jewish children under the age of 12 who lost a parent could be handed over to a Muslim family and converted to Islam – ostensibly for their protection. In 1924, the King of Yemen restricted Jewish immigration to Palestine. Then, in November 1947, after the Holocaust sent a wave of European Jewish immigrants seeking refuge in their biblical homeland, the United Nations voted for the partition of Palestine and the creation of an independent Jewish state. Days later, rioters targeted Jewish homes and businesses in Aden. That pogrom killed an estimated 82 Jews. Historians debate what role that pogrom played but because the migration had been building up to this point, Professor Ariel does not believe anti-Jewish violence was a driving force behind what came next. In 1948, the King of Yemen, the imam, opened the window for three months for Jews to leave under two conditions: leave everything behind, and teach the Yemeni Muslims your trades in order to maintain the economy. With only three months, Jews seized the opportunity. ARI: It's not entirely clear why he gives permission at that point. But there are different stories. One is that maybe a Yemeni Rabbi tells him a story about a dream, that this is kind of fate and that Yemeni Jews are supposed to . . . because the Imami its legitimacy is religious, and it understands these kinds of movements. So, the idea of a Messianic movement is kind of appealing to the Muslim side of this as well, in a sense. There's another story that he's paid. There's some sort of element of bribe because people are given money for the number of Jews that leave Yemen. MANYA: But that moment was also a time of political strife in Yemen that – as most times of political strife do – threatened the welfare of the Jewish community. After the riots in Aden, Jews already had good reason to worry. Then in 1948, the imam of Yemen, who had agreed to take care of the Jews, was assassinated. If Jews saw their fortunes aligned with the imam, now they had even more reason for concern. ARI: It's about a moment of political instability and about the changing nature of government and society in Yemen, which pushes some Jews to leave because they've been so aligned with the imam. MANYA: Jews came from hundreds of towns and villages throughout Yemen, some walking for weeks and months to reach Aden, where between June 1949 and September 1950 more than 380 flights took off for Tel Aviv. Those Kanfei Nesharim, eagles’ wings, were provided by Alaska Airlines. BENNY: Alaska Airlines was the only company who agreed to do the journey. And you know what they did to absorb as much as they can in one plane? They took off all the seats and they filled them like sardines. MANYA: For the harrowing mission, the airline stationed flight and maintenance crews throughout the Middle East and outfitted newly acquired war-surplus twin-engine planes, with extra fuel tanks to guarantee a non-stop 3,000-mile flight. British officials warned pilots that if they had to stop along the way, those angry about the establishment of Israel, would surely kill the passengers and crew. To reassure the Yemeni passengers boarding the one-way flights from Aden to Tel Aviv, the airline painted the outstretched wings of an eagle above each airplane hatch. Planes were shot at, the airport in Tel Aviv was bombed. But miraculously, no lives were lost. BENNY: For three months it was a crazy situation. And the government cannot say, ‘Oh, we have no room for you.’ That's why they built tents.” MANYA: Tents. A temporary tent city, or a ma’abara in Hebrew, was where Ze’ev’s parents and grandparents lived when they first arrived in Israel. ZE’EV: [in Hebrew: Five meters by five meters, that in each corner of the tent was a family. Here’s a family, here’s a family, here’s a family . . .] BENNY: Five meters by five meters one square. And in each tent, four different families, each corner of the tent was settled by a family. MANYA: Ze’ev’s family shared a tent with other families from Yemen. That wasn’t always the case. Sometimes each corner would be occupied by families from four different countries. Another tent could have Olim Chadashim, the Hebrew term for new immigrants, from Romania, Iraq, Yemen, and Egypt. BENNY: Impossible to describe that terrible situation, that years, the beginning of the State of Israel, of course, until the government, you know, start to build, to establish cities and to try to absorb as much as they can, Olim Chadashim, you know, Jewish from all over the world. MANYA: In 1952, Ze’ev was born in one of those 5-meter-by-5-meter tents. But his father Natan did not know right away that Ze’ev had been born. He was already fighting for the Israeli army’s Golani Brigade, the troops that had defended the Jewish state from the Arab nations that attacked Israel as soon as it declared independence. ZE’EV: My father was in the army. Yeah. He didn't know that I was born. BENNY: He knew it later because he was busy in the army in one of the missions, one of his job, whatever, as a young fighter, so it took it took a few weeks, (ZE’EV: a few weeks) to find his father to let him know that ‘You’re lucky because the boy was born . . . now you have a son.’ That was the beginning of the war. It's funny to say the beginning and the end – no beginning and no end. War, all the time. The minute when the Prime Minister David Ben Gurion declared about this young state of Israel, declared our independent country, at the same time – booming and shooting from the four different countries, Lebanon, Syria, Jordan, and Egypt, attacked Israel. So we have 10 months of fighting, 24 hours a day. So his father Natan, he went to the army and by the way, in the army, he didn't get money, let me tell you, but you know what, he got? Uniform and food. That's enough, I can survive. You know, you know what I mean? As long as they feed him, and bring him some uniform, clothes, thank God, everything is okay. Every second, day was, you know, problems, shooting, whatever along the border. So, we have to protect the young country that starts to build itself. MANYA: Natan returned after the birth of his son. The government moved the families to cabins where Ze’ev’s sister was born, and eventually to an apartment where his younger brother was born and raised. Natan connected with an older brother who had come a decade earlier and found work building roads and planting trees – literally laying the foundation for and cultivating the nation of Israel. ZE’EV: Ok, so after that we [in Hebrew: . . . good, let’s speak in Hebrew. We studied at the schools, and my mother would always say ‘I work like a donkey for you, only so you should learn and exceed your parents.’ She used to work for an Ashkenazi family, they owned a pharmacy . . . Yes.] MANYA: His mother found a job working as a nanny for the family of an Ashkenazi pharmacist. BENNY: She found, his mother, the way they treat the children, how much they spend, because they have money. And it's mainly for education, mainly for studies. Because of the study. She said, ‘I'll do my best for my children as well.’ MANYA: While progress has been made in closing the education and income gap between Ashkenazim and Mizrahim in Israel, it was difficult from the start. At that time, many Ashkenazim, Jews from Europe, had more financial resources and they were well-educated. Meanwhile, Mizrahim, including Jews from Yemen, left everything behind and did not have the same level of education. But Ze’ev’s mother saw no reason why her family could not follow the same path as the Ashkenazi family for whom she worked. She and Natan set out to forge a bright future for their children. BENNY: And she said, she talked to her children. And she said ‘Listen guys, we are poor people. But I work 24 hours a day just because of one reason. I want you to study. I want you to be well-educated. I'll do my best. I sacrificed my life for you, for the three of you, and your father as well.’ So, their parents work, as I said, so hard to earn money to promise them a good education. And she found, because she learned from the Ashkenazi family, she said, why not to do the same for my children and that's why he describes the very hard difficult situation at that time, that how many hours a day they miss their mother because she was out working trying to get more money to promise them a good education in Tel Aviv at that time. MANYA: Ze’ev understood and appreciated what his mother and father provided and did what they asked of him. He studied and took care of his brother and sister while his parents worked. At the age of 16, he entered a special military academy in Haifa, then, like his father Natan, served his time in the Israeli Defense Forces. When he got out, he found a job working for a utility company on the Sinai Peninsula, which at that time, prior to the Israeli Egyptian peace treaty, was under Israeli control. BENNY: The peninsula of Sinai, it's a huge area, it's a desert, but with a beautiful golden seashore from Eilat to Sharm El Sheikh. 250 kilometers, which is like, 150-60 miles length to the south, and the southern city of that peninsula, called Sharm El Sheikh. And a lot of young people went there, mixed with the Bedouins, to find a job and he earned a lot of money because as long as you work far away from the center, from the country, you have a chance to earn much more. So let's say, a double salary a month. Gave him a chance to help his family in southern Tel Aviv and the old place that he used to live, his parents. MANYA: But in...
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Iraq
08/01/2022
Iraq
Who are the Jews of Iraq? Why did they leave? And why do so many Iraqi Jews, even those born elsewhere, still consider Iraq their home? The premiere episode of a new limited narrative series from American Jewish Committee (AJC) uncovers the answers to these questions through the inspiring story of Mizrahi Jewish cartoonist Carol Isaacs’ family. Feeling alienated growing up as the only Jew in school from an Arab-majority country, Carol turned her longing for Iraq and the life her family left behind into a gripping graphic memoir, The Wolf of Baghdad. Meanwhile, Zvi Ben-Dor Benite, professor of History and Middle Eastern and Islamic Studies at New York University, delves into the fascinating, yet the little-known history of Iraqi Jewry, from its roots in the region 2,600 years ago, to the antisemitic riots that led them to seek refuge in Israel, England, and the U.S. _________ Show notes: Sign up to receive podcast updates . Learn more about the series . Song credits: Thanks to Carol Isaacs and her band 3yin for permission to use . Portions of the following tracks can be heard throughout the episode: 01 Dhikrayyat (al Qasabji) 02 Muqaddima Hijaz (trad) 03 Che Mali Wali (pt 1) (trad) 05 Fog el Nakhal (trad) 11 Balini-b Balwa (trad) 12 Al Effendi (al Kuwaiti) 14 Dililol (trad) 15 Che Mail Wali (pt 2) (trad) : “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837; “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989.; “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ______ Episode Transcript: CAROL ISAACS: A lot of businesses were trashed, houses were burnt. It was an awful time. And that was a kind of time when the Jews of Iraq had started to think, ‘Well, maybe this isn't our homeland after all.’ MANYA BRACHEAR PASHMAN: Welcome to the premiere of the first ever podcast series devoted exclusively to an overlooked episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century. Some fled antisemitism, mistreatment, and pogroms that sparked a refugee crisis like no other, as persecuted Jewish communities poured from numerous directions. Others sought opportunities for their families or followed the calling to help create a Jewish state. In Israel, America, Italy, wherever they landed, these Jews forged new lives for themselves and future generations. This series explores that pivotal moment in Jewish history and the rich Jewish heritage of Iran and Arab nations as some begin to build relations with Israel. Each week, we will share the history of one Jewish family with roots in the Arab world. Each account is personal and different. Some include painful memories or elegies for what could’ve been. Others pay homage to the conviction of their ancestors to seek a life where they were wanted. To ground each episode, we rely on a scholar to untangle the complexities. Some of these stories have never been told because they wished to leave the past in the past. For those of you who, like me, before this project began, never read this chapter in Jewish history, we hope you find this series enlightening. And for those who felt ignored for so many decades, we hope these stories honor your families’ legacies. Join us as we explore stories of courage, perseverance, and resilience. I’m your host, Manya Brachear Pashman, and this is The Forgotten Exodus. Today’s episode: Leaving Iraq. CAROL: All my life, I've lived in two worlds – one inside the family home, which is a very Jewish world, obviously, but also tinged with Iraqi customs like Iraqi food, a language we spoke—Judeo Arabic. So, I've always known that I’m not just British. I've lived in these two worlds, the one at home, and then the one at school. And then later on at work, which was very English. I went to a terribly English school, for example, there were about a thousand girls. Of those thousand girls, 30 were Jewish, and I was the only Mizrahi, the only non-European Jew. So, there's always been that knowing that I’m not quite fitting into boxes. Do you know what I mean? But I never quite knew which box I fit into. MANYA: Carol Isaacs makes her living illustrating the zeitgeists of our time, poking fun at the irony all around us, reminding us of our common quirks. And she fits it all into a tiny box. You might not know Carol by her given name, but you’ve probably seen her pen name, scrawled in the corner of her cartoons published by The New Yorker and Spectator magazines: TS McCoy, or The Surreal McCoy. Carol is homesick for a home she never knew. Born and raised Jewish in London, she grew up hearing stories of her parents’ life in Baghdad. How her family members learned to swim in the Tigris River using the bark of palm trees as life preservers, how they shopped in the city sooks for dates to bake b’ab’e b’tamer. Millions of Jews have called Iraq home for more than 2,600 years, including many of their children and grandchildren who have never been there, but long to go. Like Carol, they were raised with indelible stories of daily life in Mosul, Basra, Baghdad – Jewish life that ceased to exist because it ceased to be safe. CAROL: My mother remembered sitting with her mother and her grandmother and all the family in the cellar, going through every single grain of rice for chometz. Now, if you imagine that there were eight days of Passover, I don't know 10, 12 people in the household, plus guests, they ate rice at least twice a day. You can imagine how much rice you'd have to go through. So little things like that, you know, that would give you a window into another world completely, that they remembered with so much fondness. And it's been like that all my life. I've had this nostalgia for this, this place that my parents used to . . . now and again they’d talk about it, this place that I've never visited and I've never known. But it would be wonderful to go and just smell the same air that my ancestors smelled, you know, walk around the same streets in the Jewish Quarter. The houses are still there, the old Jewish Quarter. They're a bit run down. Well, very run down. MANYA: Carol turned her longing for Iraq and the life her family left behind into a graphic memoir and animated film called The Wolf of Baghdad. Think Art Spiegelman’s Maus, the graphic novel about the Holocaust, but for Jews in Iraq who on the holiday of Shavuot in 1941 suffered through a brutal pogrom known as the Farhud, followed by decades of persecution, and ultimately, expulsion. Her research for the book involved conversations with family members who had never spoken about the violence and hatred they witnessed. They had left it in the past and now looked toward the future. There’s no dialogue in the book either. The story arc simply follows the memories. CAROL: They wanted to look forward. So, it was really gratifying that they did tell me these things. ‘Cause when my parents came, for example, they came to the UK, it was very much ‘Look forward. We are British now.’ My father was the quintessential city gent. He'd go to the office every day in the city of London with his pinstriped suit, and a rose plucked from the front garden, you know, a copy of The Guardian newspaper under his arm. He was British. We listened to classical music. We didn't listen to the music of my heritage. It was all Western music in the house. MANYA: But her father’s Muslim and Christian business associates in Iraq visited regularly, as long as they could safely travel. CAROL: On a Sunday, every month, our house would turn into little Baghdad. They would come and my mother would feed them these delicacies that she spent all week making and they’d sit and they’d talk. MANYA: As Carol said, she had heard only fond memories throughout her childhood because for millennia, Jews in Iraq lived in harmony with their Muslim and Christian neighbors. CAROL: Jews have always lived in Mesopotamia, lived generally quite well. There was always the dimmi status, which is a status given to minorities. For example, they had to pay a certain tax, had to wear certain clothing. Sometimes, they weren't allowed to build houses higher than their neighbor, because they weren't allowed to be above their neighbor. They couldn't ride a horse, for example, Jews. I mean, small little rules, that you were never quite accorded full status. But then when the Brits arrived in 1917, things became a bit easier. MANYA: But 20-some years later, life for Jews took a turn for the worse. That sudden and dramatic turning point in 1941 was called The Farhud. ZVI BEN-DOR BENITE: Jews have been living in Iraq for thousands of years. If we start with the Farhud, we are starting in the middle of the story, in fact, in the middle of the end.” MANYA: That’s Zvi Ben-Dor Benite, a professor of history and Middle Eastern and Islamic Studies at New York University. The son of Iraqi Jewish parents who migrated to Israel in the early 1950s, he carries in his imagination maps of old Jewish neighborhoods in Mosul and Baghdad, etched by his parents’ stories of life in the old country. He shares Carol’s longing to walk those same streets one day. ZVI: Iraqis, even those who were born in Israel, still self-identify as Iraqis and still consider that home to a certain extent – an imaginary home, but home. And you can say the same thing, and even more so, for people who were born there and lived there at the time. So here’s the thing: if I go there, I would be considering myself a returnee. But it would be my first time. MANYA: As a Jew, Zvi knows the chances of his returning are slim. To this day, Iraq remains the only Arab country that has never signed a ceasefire with Israel since Arab nations declared war on the Jewish state upon its creation in 1948. Jews are not safe there. Really, no one has been for a while. The dictatorship of Saddam Hussein, ISIS, and general civil unrest have made modern-day Iraq dangerous for decades. The region is simply unstable. The centuries leading up to the Farhud in 1941 were no different. The territory originally known as Mesopotamia flipped from empire to empire, including Babylonian, Mongol, Safavids, Ottoman, British. Just to name a few. But during those centuries, Iraq was historically diverse – home to Muslims, Jews, Assyrian Christians. Yes, Jews were a minority and faced some limitations. But that didn’t change the fact that they loved the place they called home. ZVI: We zoom in on the Farhud because it is a relatively unique event. Jews in Iraq were highly integrated, certainly those who lived in the big cities and certainly those who lived in Baghdad. Few reasons to talk about this integration. First of all, they spoke Arabic. Second of all, they participated in the Iraqi transition to modernity. In many ways, the Jewish community even spearheaded Iraqi society’s transition into modernity. Of course, you know, being a minority, it means that not everything is rosy, and I'm not in any way trying to make it as a rosy situation. But if you compare it to the experiences of European Jews, certainly Europeans in the Pale of Settlement or in Eastern Europe, it's a much lovelier situation. Many Jews participate in Iraqi politics in different ways. Many Jews joined the Communist Party, in fact, lead the Communist Party to a certain extent. Others join different parties that highly identify in terms of Iraqi nationalism. MANYA: Very few Iraqi Jews identified with the modern Zionist movement, a Jewish nationalist movement to establish a state on the ancestral homeland of the Jews, then known as Palestine. Still, Iraqi Jews were not immune from Arab hostility toward the notion of Jewish self-determination. Adding to that tension: the Nazi propaganda that poured out of the German embassy in Baghdad. CAROL: Mein Kampf was translated into Arabic and published in all the newspapers there. There were broadcasts coming from Radio Berlin, in Arabic, politicizing Islam and generally manipulating certain texts from the Quran, to show that Jews were the enemies of Islam. So, there was this constant drip, drip of antisemitism. ZVI: Another factor is, of course, the British. There is an anti-British government in Baghdad at the time, during the period of someone who went down in history as a Nazi collaborator, Rashid Ali. And Rashid Ali's been removed just before the British retake Iraq. We should remember that basically, even though Iraq is a kind of constitutional monarchy, the British run the show behind the scenes for a very, very long time. So, there is a little bit of a hiatus over several months with Rashid Ali, and then when he is removed, you know, people blame the Jews for that. MANYA: On the afternoon of June 1, 1941, Jews in Baghdad prepared to celebrate the traditional Jewish harvest festival of Shavuot. Violent mobs descended on the celebrants. CAROL: In those two days the mobs ran riot and took it all out on the Jews. We don't, to this day, we don't know how many Jews died. Conservative estimates say about 120. We think it was in the thousands. Certainly, a lot of businesses were trashed, houses were burnt, women raped, mutilated, babies killed. It was an awful time. And that was a kind of time when the Jews of Iraq had started to think, ‘Well, maybe this isn't our homeland after all.’ MANYA: The mobs were a fraction of the Iraqi population. Many Muslim residents protected their Jewish neighbors. CAROL: One of my relations said that during the Farhud, the pogrom, that her neighbors stood guard over their house, Muslim neighbors, and told the mobs that they wouldn't let them in that these people are our family, our friends. They wouldn't let them in. They looked after each other, they protected each other. MANYA: But the climate in Iraq was no longer one in which Jews could thrive. Now they just hoped to survive. In the mid-to-late 40s, Carol’s father, who worked for the British army during World War II, left for the United Kingdom and, as the eldest son, began to bring his family out one by one. Then came 1948. Israel declared independence and five Arab nations declared war. ZVI: So, Iraq sent soldiers to fight as part of the Arab effort in Palestine, and they began to come back in coffins. I mean, there's a sense of defeat. Three deserters, three Iraqi soldiers that deserted the war, and crossed the desert back to Iraq, and they landed up in Mosul on the Eve of Passover in 1949. And they knocked on the door of one of my uncles. And they said, they were hosted by this Jewish family. And they were telling the Jews, who were their hosts that evening, about the war in Palestine, and about what was going on and so on. This is just an isolated case, but the point is that you know, it raises the tension in the population, and it raises the tensions against Jews tenfold. But there's no massive movement of Iraqi Jews, even though the conditions are worsening. In other words, it becomes uneasy for someone to walk in the street as a Jew. There is a certain sense of fear that is going on. And then comes the legal action. MANYA: That legal action, transacted with the state of Israel and facilitated by Zionist operatives, set the most significant exodus in motion. In 1950, the Iraqi government gave its Jewish citizens a choice. Renounce their Iraqi citizenship, take only what fits in a suitcase, and board a flight to Israel, or stay and face an uncertain future. The offer expired in a year, meaning those who stayed would no longer be allowed to leave. ZVI: If you're a Jew in Iraq in 1950, you are plunged into a very, very cruel dilemma. First of all, you don't know what the future holds. You do know that the present, after 1948, suggests worsening conditions. There is a sense that, you know, all the Jews are sort of a fifth column. All of them are associated with Zionism, even though you know, the Zionist movement is actually very small. There are certain persecutions of Zionists and communists who are Jews as well. And, you know, there have been mass arrests of them, you know, particularly of the young, younger Jewish population, so you don't know. And then the state comes in and says, ‘Look, you get one year to stay or to leave. If you leave, you leave. If you stay, you're gonna get stuck here.’ Now, just think about presenting someone with that dilemma after 1935 and the Nuremberg Laws, after what happened in Europe. MANYA: In all, 120,000 Iraqi Jews leave for Israel over nine months – 90% of Iraqi Jewry. For the ten percent who stayed, they became a weak and endangered minority. Many Iraqis, including the family on Carol’s mother’s side, eventually escaped to America and England. CAROL: My mother and my father were separated by a generation. My father was much older, 23 years older than my mother. So, he had a different view of life in Baghdad. When he was around, it was generally very peaceful. The Jews were allowed to live quite, in peace with their neighbors. But with my mother's generation and younger, it was already the beginning – the rot had started to set in. So, she had a different view entirely. CAROL: My grandmother, maternal grandmother, was the last one to come out of our family, to come out of Iraq. She left in ‘63. And my dad managed to get her out. MANYA: After Israel defeated another Arab onslaught in 1967, thousands more fled. ZVI: This was a glorious community, a large community, which was part of the fabric of society for centuries, if not millennia. And then, in one dramatic day, in a very, very short period, it just basically evaporated. And what was left is maybe 10 percent, which may be elite, that decided to risk everything by staying. But even they, at the end, had to leave. MANYA: Remember, Carol said she was one of 30 Jewish girls at her school, but the only Mizrahi Jew. The term Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Egypt, Libya, and Morocco. CAROL: It's been interesting. A lot of people didn't even know that there were Jews living in Arab lands. I mean, for all my life, I've been told, ‘Oh, you're Jewish, you speak Yiddish, you come from Poland. You eat smoked salmon and bagels. You say ‘oy vey,’ which is great if you do all those things and you do come from Eastern Europe, but I don't. Almost 1 million Jews of Arab lands, nobody knows about what happened to them, that they were ethnically cleansed, removed from their homes, and dispersed across the world. It's our truth. And it's our history and make of it what you will, just add it to other family histories that we know. MANYA: Carol has discovered that even Iraqis did not know of their country’s rich Jewish past, nor the fate of its Jewish citizens. Since the animated version of The Wolf of Baghdad premiered at the Israeli and Iraqi embassies in London, accompanied by Carol’s accordion and other musicians playing its Judeo-Arabic soundtrack, Iraqis in the audience have been moved to tears. CAROL: At one Q&A, after we did a performance, one Iraqi gentleman stood up at the front. He was crying. He said, ‘I'm really sorry for what we did to you. I'm so sorry.’ And that was immensely moving for me. It was like, well, you know what? We're talking now. It's wonderful. We can sit down together. We can talk in a shared language. We can talk about our shared culture, and we've got more that ties us together than separates us. We've got more in common, right? So, I'm always looking...
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Introducing The Forgotten Exodus
07/29/2022
Introducing The Forgotten Exodus
The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in Arab nations and Iran in the mid-20th century to forge new lives for themselves and future generations. The Forgotten Exodus, a new limited podcast series brought to you by American Jewish Committee (AJC), explores the lessons we can learn from this pivotal moment of Jewish history. The series delves into the rich, yet little-known heritage of Jews from Arab nations, as some of those countries normalize relations with Israel, and the moving stories of courage, resilience, and reconciliation that illustrate how Jews in the Middle East and North Africa overcame tremendous challenges. Premiering August 1, join us as we share these stories in The Forgotten Exodus. New episodes will be released weekly. Subscribe wherever you listen to your favorite podcasts. ___ Show Notes: Theme song credit: Publisher: Publishing Beta (BMI); Composer: Tiemur Zarobov (BMI), IPI#1098108837 Transcript: MANYA BRACHEAR PASHMAN, HOST: The world has overlooked an important episode in modern history: the 800,000 Jews who left their homes in Arab nations and Iran in the mid-20th century. Some fled antisemitism, mistreatment, and pogroms that sparked a refugee crisis like no other. CAROL ISAACS, GUEST: A lot of businesses were trashed, houses were burnt, women raped, mutilated, babies killed. It was an awful time. And that was a kind of time when the Jews of Iraq started to think, well, maybe this isn't our homeland after all. MANYA BRACHEAR PASHMAN: Others sought opportunities for their families or followed the calling to help create a Jewish state. BENNY GAMLIELI, TRANSLATOR FOR ZE’EV TZUBERI, GUEST: So during thousands of years, the Jewish people used to dream, to go, that the Messiah will come, to go to Israel, to go to the Holy Land, to see the city of Jerusalem. It was a dream during thousands of years. MANYA BRACHEAR PASHMAN: In Israel, America, Italy, wherever they landed, these Jews forged new lives for themselves and future generations. American Jewish Committee will explore the lessons we can learn from this pivotal moment of Jewish history in a new limited series called The Forgotten Exodus.
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