This is Chanukah in Boyle Heights!

Join us for the festival of Chanukah – also spelled Hannukah, or even Jannukka if you’re Spanish-speaking – however you spell it, we are celebrating the Jewish holiday known as the Festival of Lights, with special FREE programming in honor of this special eight-day Jewish celebration which brightens and warms up the darkest and coldest time of the year.

And we will share the diversity of the Jewish experience with sharing traditional Jewish foods from all around the world which commemorate the miracle of the oil lasting eight-days, with delicious food fried in oil: sufganiyot (the Holy Land), buñuelos (Spanish), sfeng (North African), and latkes (Central and Eastern European). We will even be hosting workshops to learn how to make some of these very special seasonal treats that you wont want to miss!

THE EIGHTH NIGHT OF CHANUKAH (“Zot Chanukah / This is Chanukah”) – On the night of December 5th, 2021 at 7pm, join us for the height of the festival celebration when all the lights are lit and at their brightest, and enjoy some free holiday food with us and our local Boyle Heights neighbors.

Rituals will be officiated by Rabbi Robin Podolsky and Reb Shmuel Gonzales (the Barrio Boychik); in Hebrew, English and Spanish/Ladino.

Want to learn to cook some of your favorite holiday foods?
Join us for these two FREE events during the Chanukah festival.
We will light the menorah and then get cooking at 6:30pm.

Nov. 30, The Buñuelo Making Workshop
Dec. 2, The Latke Frying Workshop

Sponsored by: BOYLE HEIGHTS HISTORY STUDIOS (& TOURS), THE BOYLE HEIGHTS CHAVURAH, and the UCLA ALAN D. LEVE CENTER FOR JEWISH STUDIES.

About our “taste-and-see” workshops:

Sometimes the only way to understand a culture is through taste, for this reason the good-book says: “Taste and see that the LORD is good.” (Psalms 34:8) We need to have a visceral experience with a faith culture to appreciate it, and food is the best way for people to enjoy that experience.

Tuesday, November 30, 2021 @ 6:30pm – Buñuelo Making Workshop. Learn both the history and learn the know-how to make the tradition winter treat of sweetened fried dough, culturally shared by Sephardic Jews for Chanukah and Christians during Christmas; making our own spiced pillocillo syrup for them as well. Did you know that buñuelos are actually mentioned in the first European translations of the bible from the original Hebrew interpreted into Spanish during the middle-ages? To this day they are special and sacred treats for Latinos of many faith traditions.

Thursday, December 2, 2021 @ 6:30pm – Latke Frying Workshop. Potato pancakes are considered the quintessential Ashkenazi Jewish dish during Chanukah; however, did you know this was not historically the case until a rare famine left only the potatoes to eat in Poland in the 1800s? Latkes were once made out of cheese curds or chestnuts before the introduction to the Native American potato into the Central and Eastern European diet, we are going to learn about the evolution of these crispy potato pancakes that are simply irresistible; served up with apple sauce or sour cream to your liking!

Experience our museum and exhibits hosted at
BOYLE HEIGHTS HISTORY STUDIOS (&Tours):

We are once again open regular hours for museum visitors; Tuesday through Sunday, from 10am to 6pm, come out to experience our fine exhibit, “From Brooklyn Ave. to Cesar Chavez: Jewish Histories in Multiethnic Boyle Heights”; produced and sponsored by the UCLA Alan D. Leve Center for Jewish Studies and the Hinda and Jacob Schonfeld Boyle Heights Collection.

Having graced the halls of Royce Hall at UCLA, Los Angeles City Hall and even the historic Breed Street Shul; we are proud to be able give this exhibit an accessible home and place to be celebrated daily here at Boyle Heights History Studios.

You can experience our expanded online exhibit @ https://scalar.usc.edu/hc/jewish-histories-boyle-heights/index

For more information email: shmuel.gonzales@outlook.com
Telephone: 323- 90-BOYLE or 323-902-6953

BOYLE HEIGHTS HISTORY STUDIOS (& Tours)
2026 E. First Street
Los Angeles, CA 90033

Queen Esther: Patron saint of crypto-Jews

Faced with threat of execution for Jewish observance, Sephardi conversos created the festival of Santa Esterica to replace Purim

Saint Esther icon, an example of religious syncretism found in the Southwest (courtesy)

According to tradition, around 1,900 years before the Spanish Inquisition, a baby girl named Hadassah was born in the Persian Empire. She was orphaned at a very young age and her cousin Mordechai assumed custody of her. Under his tutelage, she internalized the spark of her Jewish identity.

After a few years, an opportunity presented itself, and Mordechai placed her in King Ahasuerus’ harem. He told her that her name was now Esther.

Mordechai told Esther that she was still a Jew, but that she must not let anyone know. If she was lucky, one day she could be the queen of Persia. It is said that she was a vegetarian, to avoid eating non-kosher meat. Queen Esther seemed to be fully assimilated, yet she never forgot who she really was. She hid her Judaism, and eventually married King Ahasuerus. 

When the Spanish Catholic monarchs Ferdinand and Isabella established the Spanish Inquisition in 1478, many Jews converted to Catholicism outwardly. Inwardly, they kept practicing Judaism in secret, becoming anusim, conversos, or crypto-Jews.

Queen Esther was an inspiration to the anusim in that she modeled a way for them to remember and retain their true, hidden Jewish identity while integrating into the society around them. The conversos implemented a strategy to be able to continue practicing Jewish customs while hiding their observance by inserting a Jewish tradition into a Catholic practice or “syncretism” — the mixing of rituals from different religions.

When the Roman Catholic Church formally recognizes a person as a saint, this person is canonized. A person who has not been canonized may, however, still be referred to as a saint if it is believed that they are “completely perfect in holiness.” The crypto-Jews took advantage of this loophole.

Although Queen Esther was not canonized by the Catholic Church, the anusim transformed her into Saint Esther. They called her Santa Ester or Santa Esterica. They were able to continue honoring Purim by reinventing it as “The Festival of Saint Esther.”

saintesterretablo

Although Queen Esther was not canonized by the Catholic Church, the anusim transformed her into Saint Esther.

The Festival of Saint Esther originated in Spain. When Spain issued the Edict of Expulsion in 1492, many Jews and conversos escaped to Portugal, taking their traditions with them. Their respite was short-lived and in 1497 the Portuguese king Manuel I married Princess Isabella, the daughter of the Spanish Monarchs Isabella and Ferdinand. A clause in this marriage contract extended the Spanish expulsion to Portugal, ousting the Jews once more.

The New World beckoned as a safe haven and the Spanish and Portuguese anusim were among the first settlers in the territories controlled by Spain in what is now Mexico. The Spanish Inquisition followed them to Mexico, however, pushing the conversos north.

The establishment of Nuevo León in the American Southwest is notable in that it was almost entirely carried out by crypto-Jews. Luis Carvajal y de la Cueva, a Portuguese converso, received a royal charter to settle this land without religious scrutiny of the pioneers who followed him. The Festival of Saint Esther was disseminated in the New World by these conversos. It was generally the women of the family who maintained this tradition.

The Festival of Saint Esther had two parts. The first part of the holiday was called the Fast of Queen Esther. The women fasted for three days. This fast replicated the fast Queen Esther asked of Mordechai and the Jews of Shushan before she approached King Ahasuerus.

Execution_of_Mariana_de_Carabajal-300x480

Execution of Mariana de Carabajal at Mexico, 1601 accused of secretly being Jewish. Source: From Palacio, ‘El Libro Rojo’, reprinted in the Jewish Encyclopedia (public domain)

It was too risky to celebrate the Festival of Saint Esther publicly. This was because the Spanish Inquisition considered such an activity to be Judaizing, or the adoption of Jewish beliefs. However, the archives of Mexico’s Inquisition retain testimony about this fast.

In 1643, Gabriel de Granada confessed that in his family, the women divided up the fast between them. Each would fast for one day. The punishment meted out by the tribunal of the Inquisition for Judaizing was “relaxation,” which meant burning at the stake.

Fasting had a special significance for the forced converts. In “The Fast of Esther in the Lore of the Marranos,” Moshe Orfali explains that the conversos felt that they lived in a constant state of sin. Fasting helped them atone.

The second, celebratory part of the festival was the Feast of Saint Esther. In her article “Women, Ritual, and Secrecy: The Creation of the Crypto-Jewish Culture,” Janet Liebman Jacobs relates that the women lit devotional candles in honor of Saint Esther. It was an occasion of mothers bonding with their daughters. They cooked a banquet together. The mothers took advantage of this opportunity to teach their daughters special family recipes that adhered to the remembered laws of kashrut.

The festive, public Purim celebration was transformed into a private meal held at home. As a result, many Jewish traditions were transmitted from mother to daughter.

The crypto-Jews also had their own special way of honoring Esther year round by enshrining her in a piece of art.

All Spanish colonies had a special type of religious art form called santo. Santos were statues made of wood or ivory which depicted the Virgin Mary, saints, or angels. In Latin America and the American Southwest, these statues were called bultos. The bultos were carved from wood, and then coated with a mixture of glue and gypsum, called gesso. They were then painted with vivid homemade pigments.

In crypto-Jewish homes, Queen Esther was fashioned into an icon and transformed into a bulto of Saint Esther.

Santo art was also expressed as devotional paintings called retablos. Traditionally, these were executed on sheets of metal such as copper or tin. Since there was a shortage of metal in the New World, the retablos were made of wood. Like the bultos, they were coated with gesso and painted. The paints were made from natural materials such as plants, insects, ash, and clay. Then they were varnished with tree resins. Crypto-Jews also commissioned retablos of Saint Esther.

It is less common to find bultos or retablos of Saint Esther in the American Southwest today. This is the legacy of Archbishop Peter Davis, who was the Archbishop of Santa Fe from 1964 to 1974. According to Jacobs, the archbishop wanted to get rid of all the Jewish rituals in New Mexico. He told his parishioners that there is no Saint Esther in Catholicism. and explained that the celebration of Esther is called Purim, and that Purim is part of the Jewish faith.

Despite Davis’ best efforts, it is still possible to find bultos and retablos of Saint Esther in crypto-Jewish homes today. In “The Book of Esther in Modern Research,” by Leonard Greenspoon and Sidnie White Crawford, for example, Santa Ester is portrayed as holding “a hanging-rope in one hand, and a crown in the other, weighing the danger of execution against the safety of royal immunity.”

Charles Carrillo is a contemporary artist who creates Saint Esther icons. (courtesy)

There are also contemporary artists creating icons of Saint Esther. Charles Carrillo is one of New Mexico’s most prominent santeros, or artists that carve and paint saints. Carrillo earned a doctorate in archaeology from the University of New Mexico. While working on a dig, he became inspired by the work of the santeros. He conducted a lot of research, and became a self-taught artist whose mission is to preserve the homemade materials, techniques, and designs of the master santeros of 18th century colonial New Mexico. In 2006 he was awarded the National Endowment for the Arts National Heritage Award.

According to Carrillo there is a large community of crypto-Jews in New Mexico.

“They came here in the 1500s,” he told me. “I haven’t done one in a long time, but sometimes I still get a commission to create a Santa Ester.” There is an old saying in New Mexico, “A cada santo llega su función,” meaning that there is a saint for every occasion.

“My Santa Ester always has dark hair,” Carrillo said. “It’s a New Mexico tradition. I want my artwork to reflect her attributes. Esther means ‘Hadassah’ in Hebrew. Hadas is a myrtle or fragrant plant,” he explained.

In Carrillo’s retablo, Santa Ester is wearing a crown adorned with myrtle. She holds a myrtle branch in one hand. The rosette at the top of the retablo is decorated with myrtle branches. Santa Ester holds a scepter in her other hand that marks her as a queen. Her scepter is decorated with a pomegranate, an ancient Jewish symbol of fertility, promise, and fulfillment.

The red curtains framing Santa Ester are traditional in a New Mexico retablo. They are an allusion to a stage and symbolize that this has been revealed to us, and that we had better pay attention before the curtains close.

The Spanish Inquisition was formally ended in 1834. It is rational to believe that crypto-Judaism was something that existed in the past and is no longer occurring. However, it has persisted, and there are many anusim that continue their secret practices to this day while living in Spain, Portugal, Italy, Latin America, and the American Southwest.

Several organizations have been established in recent years to help anusim conduct research about their family background. Name Your Roots was formed in Israel by a group of academics who hope to help facilitate research into converso family names and customs. Shavei Israel, was created to assist those descendants of Jews who wish to return to Judaism.

I wondered what it feels like for a devout Catholic like Carrillo to create an icon that he knows is for crypto-Judaic purposes. “I am honored to be asked,” he said. “Ultimately, we all believe in the same God. It is my tradition to paint the images so the story may be told.”


Project for this next year: I would love to commission the creation of a Saint Esther retablo for my small little Jewish community which meets in Boyle Heights, East Los Angeles; and maybe even one day the creation of a mural! Are there any interested artists and local partners who are able to help me make this happen?

Sukkot: Tasting the Joy of the Season

Tasting the diversity of the Jewish journey

Chiles rellenos de picadillo con crema de tehina. It’s my Sephardic Jewish take on blending the flavors of a most famous traditional Mexican dish, chiles en nogada; roasted poblano chiles filled with spiced meat and dried fruits. Though this new recipe of mine is swapping out the nogada walnut cream sauce for a tasty parve (non-dairy) tehina sauce made of toasted sesame seeds. This dish has all the flavors of Mexico, with a Middle Eastern twist!

In the fall season the Jewish calendar is filled with many Jewish holy days. We begin with Rosh HaShanah, the Jewish New Year; the calendar begins with us wishing each other a sweet new year. In order to carry the theme of us hoping for sweet blessing in the year to come, the world over our festival meals are sweetened with the flavors of apples and honey.

And now we find ourselves in the middle of one of my favorite holidays; the week-long festival of Sukkot, also known as the “festival of booths” or “feast of the tabernacles” in English. It is a biblical festival going back to ancient times. It commemorates our ancestors exodus from Egyptian bondage, and their dwelling in temporary shelters as migrants in the desert wilderness.

The festival which takes place during the fall harvest season, it also recalls our agrarian past in the land of Israel and the greater Levant; and so like our ancestors of old we make temporary booths in our fields, which we symbolically dwell in and host festive meals.

A Sukkah party at Beth Shalom of Whittier

A Sukkah party at Beth Shalom of Whittier

And that is the real thrill of the festival of Sukkot. It is a major mitzvah to invite people to your Sukkah, and likewise it is a great honor to be invited as a guest to festive meals in someone else’s sukkah.

Now I want I want to ask you a couple of questions. What dishes do you expect to see at a meal in a Sukkah? And what are the flavors from your culture which you think best fit on the festival table?

The topic of holiday food is fresh on my mind. Recently I was talking with friends of mine about how much joy I get out of cooking for the holidays. When someone asked what my mom makes for the holidays. Now my mother is Mexican-American and isn’t religiously observant of Judaism, however, being that she does catering for a major gourmet supermarket in the Los Angeles area she makes Jewish holiday dinners for thousands of families every year.

Though being that the majority of mom’s customers are Ashkenazi Jews – Jews whose ancestors once lived as migrants in lands stretching from the Rhineland through Central and Eastern Europe – she mostly makes comforting dishes drawn from those traditions.

So I do know and appreciate Ashekanzi holiday food. And so I’m not entirely joking when I say someone’s Rosh HaShanah caramelized brisket and sweet tzimmes isn’t quite an good as my mom’s!

However, being that we are descendants of Sephardic Jews – Jews from Spain and the Mediterranean and stretching through the Middle East, who made their way as refugees to the Americas – we have our own flavors. And I have tried over the years to set a table which through taste tells the journey of my ancestors and the story of my landsmen.

Recently I was sharing with my community about the Sephardic traditions and flavors of the Jewish new year. So naturally people have now asked: What foods do I recommend for the holiday of Sukkot?

The flavors of the holiday of Sukkot are supposed to follow certain themes. Remember, we are still in the midst of the holy days, the high point of our joy before the gates are closed; for this reason it is called the zman simchatein – the season of our joy. Just like Rosh haShanah, we want to continue to wish each other a sweet year with plenty of sweet foods.

Though the foods of Sukkot are often have two additional points of symbolism and themes to bear in mind:

  • First, Sukkot foods are supposed to be representative of the bounty of the fall harvest; foods that are stuffed and overflowing are favored.

  • Second, being that during this festival week we will also celebrate the holy day of Simchat Torah – when we renew the annual Torah reading cycle, when we end the Torah scroll and start it over it from the beginning – there is a tradition to eat food which are shaped like Torah scrolls. Foods which are rolled-up or cylindrical shapes like scrolls are ideal.

As Jews have settled all over the world, Sephardim have learned and adapted many regional dishes from the cultures around us. We will present just a few of these today. And also present a few favorite dishes from my family tradition which have become part of my festival meals.

– * –

When people think of Sukkot and Simchat Torah food, the first item that comes to mind are stuffed cabbage rolls; filled with meat and rice. Though these are considered a staple of Ashkenazi Jewish-deli food; and in many regions were popularly known just as “Jewish stuffed cabbage rolls.”

Interestingly, stuffed cabbage rolls are believed to have been introduced to the Levant and entered Jewish diet about 2,000 years ago; probably during the Roman era.

Over the ages there have developed several interesting variations across many regions of Europe. For instance, Romanian and northern Polish Jews prefer a savory sauce, while Jews from Galicia and Ukraine favor a sweet-and-sour. The latter style recipe being influenced by exchange with the Ottoman empire and also new world traders resulting in the development of one the most famous variations; cabbage rolls smothered in sweetened tomato sauce.

Though the original recipe for cabbage rolls is probably more like the ones Sephardic Jews of Egyptian decent make to this day; stuffed and rolled over, though un-tucked and left open at the ends. They are delicious and easy to make!

Also in the theme of the holiday and making good use of seasonal produce are the other interesting stuffed dishes from the Sephardic tradition:

  • Stuffed Zucchini. These abundantly available summer vegetables can be either hollowed from one end or cut in half into two boats, then stuffed with the meat and rice mixture, and finally cooked until tender. In the Syrian Jewish tradition, which is one of the largest Jewish communities in Mexico, these stuffed vegetables are known as mechshie.

  • Roasted Stuffed Eggplant; filled with cooked meat flavored with cinnamon and dried fruit. In the Middle East these are called sheikh mahshi in Arabic, which basically means they are stuffed in a style which is good enough for royalty; stuffed egglant are a fine addition to a middle-eastern themed Sukkot dinner.

  • Kofte (Turkish) / Kibbeh (Arabic). Kofte is a Levantine dish made of bulgur wheat, minced onions, and finely ground lean beef, lamb or goat meat with Middle Eastern spices – cinnamon, nutmeg, clove, allspice.

  • Stuffed Peppers. Roasted peppers split and filled until they overflow with a kibbeh mixture of spiced ground meat, bulgur wheat, onion and pine nuts.

  • Stuffed grape leaves. Stuffed with rice, dried currants and pine nuts; dressed with lemon, fresh mint and olive oil; they are a favorite dish throughout Greece, Turkey, and the entire Middle East; they are widely known as dolmas. In Turkish they are also called yaprak; and so in the Judeo-Spanish language of Ladino they are known as yaprakes finos.

  • Bourekahs. Made from paper-thin filo dough, they can be filled with cooked lamb and in-season butternut squash, and baked into savory puff pastries. They can also be made with potato filling. And instead of their common triangle form, during this season it is very festive to make them into rolls, reminiscent of the Torah scrolls.

  • Baklavah. A rich and sweet desert pastry made from layers of paper-thin filo dough filled with chopped nuts, favored with rose-water, and sweetened and held together by honey.

These are all fine dishes, which take us on a flavorful journey through the regions of the Sephardic world.

Sephardic Sukkot Dishes

From Left to Right; Upper row, Dried crabapples, potato borekas, stuffed zuchinni; Second row, peppers stuffed with kibbeh and pine nuts, roasted eggplant stuffed with meat and candied fruit, stuffed grape leaves; Bottom row, meat filled kibbeh, Mexican cheese chiles rellenos, and nut filled and rose water flavored baklava covered in honey.

Though over the years I have also adapted these in various ways according to our local varieties of seasonal produce we have available to us and inspired by our local cultural flavors. There are certain festival dishes of the Mexican cultural experience of our region which have become part of my family tradition.

Chiles rellenos de queso, cheese filled roasted chile peppers (left); Chiles rellenos de picadillo, filled with spiced meat and dried fruits. (right).

I have even blended the flavors of the old an new world to come up with unique take on a Mexican dish. I have come up with my own chile rellenos de picadillo. Made much like the seasonal red, white and green dish reminiscent of the Mexican flag, the famous dish known as chiles en nogada; which is the most traditional dish on Mexican Independence day in Septermber.

Now the original dish is known as being made of minced pork, simmered with a mixture of fresh and dried fruits, and covered in a creamed walnut sauce and garnished with red pomegranate seeds and fresh parsley.

Though in my kosher version, one can use beef or dark turkey meat as a perfect substitute without losing any flavor. But what about substituting the cream sauce, in keeping with the kosher traditions of not mixing meat and milk?

Though the cream sauce is usually made of walnuts, milk and queso fresco blended into a sauce; I known some people who make a wonderful vegan walnut sauce made with toasted walnuts, almond milk, and thickened with toasted pan bolillo.

However, this year I am experimenting with another non-dairy version; stuffed chiles covered with light tehina sauce, a tasty Middle Eastern inspired sauce made from sesame seed paste. In the Mexican tradition ground sesame seeds are also often used to flavor moles, as well. The use of tehina sauce brings that nutty taste and bite; blending both the old world and new world flavors.

Chiles de Picadillo en Crema de Tehina

This is my version of Mexican inspired dish, though one that is filled with so many familiar Sephardic flavors that you would swear it comes directly from the Middle East.

You can download my recipe from, right here!

One of the other great additions to the holiday, to finish of the meal on the theme of sweetness and also of harvest bounty, are dried and candied fruits. I like to head over to one of the best places for finding all our Mexican ingredients, the famous Mercadito in Boyle Heights, East Los Angeles; where you will find perfectly crystallized camote (sweet potato), pumpkin, figs, pineapple, oranges, apples and quinces; just to name a few favorites.

DriedandCandiedFruit.jpg

This year while I’m at the mercadito I’m going to also pick-up extra ingredients for a special treat this year.

Though in Southern California and the greater southwest the autumn days might be warm, the evenings are getting just a bit of a nip in air. So that got me thinking, what type of warm Mexican drink would be perfect for cool nights spent outside and that keeps with a fall harvest theme?

I have the perfect idea: Ponche.

Mexican Ponche is a popular drink for special occasions. It is a warm punch made from hibiscus flowers; and sweetened with dried and fresh fruit, spices and piloncillo (cones of unrefined brown sugar); and the topped off with liquor, it is a comforting seasonal drink.

Mexican Ponche

A warm and fruity drink that is traditionally part of the seasonal festivities; including Día de los Muertos and Christmas. This warm drink, which is often topped with warming liquors, can be a great comfort on chilly nights out in the Sukkah.

In the Catholic tradition of Mexico, ponche is best known for being the drink of choice during the Christmas season, and especially during the holidays when people are engaging in posadas – religious processions going from door-to-door retelling the nativity.

Ponche is also considered a traditional drink during the Aztec, Mayan and Catholic influenced holiday of Día de los Muertos – the day of honoring one’s deceased ancestors by building altars in memory of them and visiting their gravesites at the cemetery, traditionally done in the evening.

As both of these are outside events taking place during the cool of the night, ponche is considered a warm and soothing part of the seasonal festivities.

Now it should be noted that ponche, even though it is has become part of the Mexican Catholic tradition, its origins are actually rooted in the orient. The name is actually derived from a Persian loanword; panj, meaning five; a drink that was originally made with only five ingredients being alcohol, sugar, lemon, water, and tea or spices.

The drink was later brought to Europe and subsequently the Americas, by way of India. Along the way acquiring many of the fruit and spice flavors we know today.

Now what makes for a good ponche?

Ponche is best when made with a mixture of fresh seasonal fruits; including apples, oranges and guavas. It also most often includes tastes of both the new and ancient old world. Quinces which originate in the ancient Middle East. As well as American tejocotes, their name derived from the native Nahuatl word texocotl which means “stone fruit,” also called the Mexican Hawthorn, they are a tasty seasonal fruit from Mexico and Guatemala that are reminiscent of a crabapple and are used in many of the same fashions; cooked, candied and even used to make festival decorations.

Ponche is a most pleasing drink when spiced with whole cinnamon sticks and cloves, sweetened with raw sugar cane and piloncillo cones, and jeweled with dried prunes. This simmered punch makes for a most delightful drink during the autumn and winter months.

I highly recommend the warm, festival ponche for you Sukkah party this season.

TRY ONE OF THESE RECIPES FOR HOLIDAY PONCHE FOR YOU SUKKAH PARTY:

And so this is how I spend the holiday season; looking into my cultural heritage and towards our regional traditions for festive foods to include in our Jewish holiday tradition.

I’d love to hear from all of you out there about what holiday foods from your culture and region taste like the Jewish holidays for you!

Did you know it’s National Brotherhood Week?

The Yiddish reads:
אין חודש פעברואַר ווערט געפייערט ביי אונדז אין לאַנד די וואָך פון ברידערלעכקייט
In khudsh februar vert gefeyert bey aundz in land di vokh fun briderlekhkeyt.
Which in English means: “In February, we celebrate the week of brotherhood in our country.”
“Yungvarg”Magazine (1949) – This is a cartoon titled “Briderlekhkeyt (Brotherhood),” from the Yiddish youth magazine of the International Workers Order (IWO).
In this cartoon a child insists: “What’s the difference what nationality he is – HE CAN PITCH!”

Did you know it’s National Brotherhood Week? Actually, it should be the time for observance of national brotherhood week. It used to be recognized and celebrated as such… until it was discontinued a few decades ago in the 1980s. Though I am among those who contend that we need to bring it back!

In 1934 an organization known as the National Conference of Christians and Jews – which was an inter-faith and inter-cultural organization founded in 1927 to “bring diverse people together to address interfaith divisions” – they came up with the idea for Brotherhood Week.

The NCCJ was an organization founded back in 1927 in response the racial nationalism that was rising up in the country, and specifically to respond to the anti-Catholic religious bigotry which at that time had injected itself into the national politics when Catholic politician Al Smith was running for the presidential nomination of the Democratic Party.

In 1927, The New York Times reported on the founding of the National Conference of Christians and Jews, represented by community leaders from different faiths including US Supreme Court Chief Justices of the United States Charles Evans Hughes, a Catholic; and Associate Justice Benjamin N. Cardozo, a Jew; as well as the “mother of social work” Jane Addams. Their members were committed to bringing diverse people together to address interfaith divisions, race relations, and social and economic barriers between people of different faiths, cultures, and ethnicities.

And for decades they organization would continue to partner Jews and Christians in both public policy and inter-community bridge building.

The rise of Brotherhood Week would be because of the work of three of their spokesmen known as “The Tolerance Trio” – Father John Elliot Ross, Protestant minister Dr. Everett Ross Clinchy, and Rabbi Morris Samuel Lazaron. In 1933 they traveled across the country to rally people together and calling on people everywhere to embrace intergroup understanding. They traveled over 9,000 miles on their mission of brotherhood, and visited with 129 audiences across the nation.

The spirit of all this caught wind of the administration of President Franklin Deleno Roosevelt.

The next year in 1934, the president made an official declaration for “National Brotherhood Week.” Which was to be celebrated towards the end of the month of February; in the 1930s it seems to have been the third week of the month, and by the 1940s it seems to have been celebrated in the fourth week of the month (February 19-28th).

brotherhoodweek

Brotherhood Week (February 19th to 28th, 1943) declaration, this year’s statement in the context of the conflict of World War II.

In declaration of this observance President Roosevelt was declared its first Honorary Chairman of National Brotherhood Week. And the NCCJ would continue to sponsor it for over four decades.

However, since the Ronald Regan administration, there has not been any declaration for Brotherhood Week. We have not been able to look to our leaders to set even one week aside to focus on promoting brotherhood in our country, not for the past three decades. And we are all the worse off for it.

Indeed much racial and religious intolerance has injected into politics in recent years. As nationalism and bigotry again raised their ugly heads. We need such a week of focusing on brotherhood and sisterhood in our communities.

I also believe that we desperately need to revive partnerships after the model of the National Conference of Christians and Jews once again.

The NCCJ did not entirely disappear. Though not long after Brotherhood Week came to an end they became re-branded as the National Conference for Community and Justice, in the early 1990s. Keeping the acronym but updating their branding and reconstituted their mission to doing community work “dedicated to fighting bias, bigotry and racism in America.

ANYTOWN USA Youth Camps

Though the NCCJ newly re-branded themselves in the 1990s, their work in communities had already been the bread and butter of the work of the NCCJ for decades.

For instance, what is often under-appreciated is the crucial work which the NCCJ did working with youth in Los Angeles.

In 1956 they created ANYTOWN USA, a diversity and human rights camp which brought youth together from various parts of the city. ANYTOWN was originally created by the NCCJ-Los Angeles chapter to help Los Angeles area schools address desegregation; becoming the experts in providing essential anti-bias training.

Though I am told by my friend Miguel Duran, a former veterano gang leader in Boyle Heights turned expert in gang intervention, that the NCCJ would also play an important role in addressing the “anti-social behavior” we know as gang violence. It would bring cholos from East Los Angeles, black gang members from South Central, and even ruffian white kids from Beverly Hills; all to focus overcoming social barriers and empowering youth leadership skills.

I was once told by Jack Serna, who worked closely with Duran in those years, that this all had a real impact in the world. That many of these kids came to camp from totally different life experiences, though by the end the “kids went home as friends…. and sometimes back in the streets a fight would be brewing and one of those kids would step forward and greet a friend from the trip and both gangs would stand down.”

ANYTOWN by all measures was a great success. So much so that it was eventually replicated first in Arizona, and then in over 64 cities and regions across the country.

According to Duran, ANYTOWN USA would have great successes through their diversity camps from the 1950s and early-1960s. Though their work would start to become thwarted and challenged by Los Angeles civic leaders who fearfully insisted that youth needed to be kept in their own communities after the explosions of the 1965 Watts Riots (meaning they wanted youth of color to stay in their own neighborhoods); and so they at that time turned against such programs based on new social theories which rejected the benefits of group interventions.

However, the program would continue to be modeled, and still exists in other cities across the country.

So what is the legacy of the NCCJ today?

In 2005 the NCCJ national organization was dissolved, however some of their regional offices continued to operate independently, under names which are more reflective of their regional identity.

However, several of the former NCCJ chapters are still connected through a loose national organization know as National Federation for Just Communities (NFJC).

In our region there are two NFJC member organizations: The California Conference for Equality and Justice in Long Beach, California, and Just Communities, CA Central Coast in Santa Barbara, California.

Topic for further exploration:

  • In 1967 Tom Lehrer of piano and satire song fame in the 1950s and 60s recorded a song called, “National Brotherhood Week.” A song which People Magazine called, “perhaps one of the most lacerating and hilariously trenchant pieces of musical satire ever… Lehrer’s deft skewering of the idea of a week established to promote unity in a country where the KKK was still lynching people was decades ahead of its time and earned him as many detractors as it did fans.” Tom Lehrer stopped performing in the US in the 1960s, and later became a popular teacher of musical theater and mathematics at UC Santa Cruz. He is also often credited as being the inventor of the Jell-O shot cocktail.