Shalom Boguslavsky's new book boasts probably the longest book title you have ever read: "The Unlikely and Oft-Overlooked Story of the Rise and Fall of Jewish Eastern Europe." The first sentence in this highly popular history book, written by the tour guide, lecturer and blogger, who has a strong passion for Eastern Europe, proudly tells us that, "It is a ridiculous feat to recount five hundred years of history in one book."  But Boguslavsky was forced to tell this story in one book as it is precisely this 500-year period from the 15th century to the Holocaust that creates a clear narrative arc: at the start of the 16th century (the period of the Expulsion of the Jews of Spain, the growing strength of the Ottoman Empire and the conquest of America by the Europeans) there were only a few tens of thousands of Jews in Eastern Europe; by the mid-18th century (prior to the American War of Independence and the French Revolution) this number had already grown to 750 thousand; and by the end of the 19th century (the birth of Zionism, the eve of the First World War, against the backdrop of a tremendous wave of emigration to America), there were some 6.5 million Jews there.

But Boguslavsky's book does not necessarily deal with these relatively well-known global events, which accompanied the rise of Judaism in Eastern Europe, but actually focuses on the no less interesting but much less remembered (or "oft-overlooked" in his words) developments of that particular area. Who are the people and the cultures who shared the Eastern-European domain with the Jews? What is the connection between the Jewish mythology of that period – the shtetl, the incessant battles between the Hasidim and the Litvaks (the Misnagedim or "opponents" who later took on the term Litvaks as they came from Lithuania) and so on – and the reality of the other surrounding nations and states? Our inability to perceive the conditions leading to the development of such a major force in world Jewry, does to a large extent underscore the importance of one of the maps presented at the beginning of the book: that large land of two kingdoms Poland-Lithuania, which at the time encompassed Ukraine, Poland, Belarus, Lithuania, Latvia, and Kaliningrad. This is an immense swathe of land that has changed over the years, it expanded and was later downsized, it was partitioned and then reunited, and for the duration of those hundreds of years it was plagued by revolutions no less than those occurring in Western Europe. This certainly had an impact on the Jewish population.

Boguslavsky's interest in the Jews of Eastern Europe began as a necessary part of his profession. "I began to travel to Eastern Europe, mainly to Ukraine, due to personal circumstances, and also as I was extremely interested by it," recounts Boguslavsky. "The more I traveled the more I became captivated with it, and I thought: I travel in any event and deal with guiding and tourism, so why shouldn't they pay me for those trips? So, I began to take groups of tourists with me. I obviously needed to engage in an orderly effort to learn the relevant material so as not to talk garbage when providing commentary on the sites in question. When I learned the general history of those places, it cast Jewish history in a completely different light, and gave me the broader context that I had been missing until then, and that people usually are not aware of. The second thing that happened is that I was overly critical of certain images that had been traditionally associated with the Jews of Eastern Europe. They still remained firmly implanted in my head, but then, gradually I began to see things that did not really fit in with those images."

The first thing that Boguslavsky noticed, which contradicted those preconceptions that had "been implanted in his head," he claims was the number of Jews spread across the lands of Eastern Europe. "There were simply masses of Jews there," he says. "At some point, more than three-quarters of world Jewry were concentrated in that region. This was information that was already available, but it became much more present and tangible when I was there and saw the little that remained of it with my own eyes. It is still possible to feel the prominent presence of the Jews in that region to this day. The first example that caused me to understand this was one of the remains of the synagogues that I saw. Even the little that remained of it was extremely grand and majestic. I thought to myself that it is from the literature written about that period, rather than the academic research, that we always tend to gain the impression of the small, shabby and pitiful shtetl with the non-Jews on one side of the river and the Jews on the other side, and everything is so small and abjectly impoverished. And then, all of a sudden, you see a synagogue hewn from stone in the center of the town, a magnificent edifice built by the King of Poland's own personal architect. Thus, a number of factors began to accumulate that did not correspond with the image that I had entertained, and so I began to delve into this subject a little more.

"In the beginning, I thought to myself, 'Wow, how smart I am, I have unearthed completely new ground here,' but as soon as I began to read I immediately grasped that I had not uncovered anything at all. Everything that I thought I understood – the world of academic research already knew. Prof. Majer Bałaban, Prof. Israel Heilperin and all the leading lights in this field have already written everything there is to write much more eloquently than I could write. But it transpires that there is a gap between what is known to the world of academic study and the popular perception of things. And I, in my profession, am supposed to give this out to people who do not hail from an academic background or who have been dealing with such issues for their entire lives. And so, this is how I decided to take the leap and try and bridge that gap."

Where did the Cossacks come from?

The book weaves the general history of the region with the local Jewish history and the Jewish memory, or the Jewish mythology of Eastern Europe. Familiarity with the broader view of the story, says Boguslavsky, sheds a different light on our story, that of the Jews. "If you ask historians dealing with Jewish history what was the greatest event that occurred in the last third of the 18th century, the rise of the Hasidic movement will always stand out together with the bitter split between the Hasidim and the Misnagedim, Boguslavsky points out. "Ostensibly, this is an internal Jewish theological-ideological dispute, a fight for the spiritual leadership of the Jews, and similar issues. However, when you study the wider picture, you come to understand that all this took place in parallel to the Civil War, revolutions, invasions, and severe internal political strife in the Polish-Lithuanian kingdom. The Jews were involved in all these affairs. At that time, the historic Four-Year Sejm (Parliament) discussions were well underway, which were intended to determine the fate of the kingdom, and the Jews sent their emissaries to it, took part in the rebellions, and played an important role in the wars – both as victims but also as fighters, here and there. So, to what extent did the Jews who lived at that time really regard the halakhic disputes, such as the question of whether it is permitted to stand on your head during prayers, as a central issue? I don't know and there is no way of checking this. But we really should not be telling our story without the broader context."

How does that context have a specific impact?

"The issue of the denunciatory letters sent by opponents of Hasidism to the Russian government is a central pillar in the conflict between the Hasidim and the Misnagedim. I have heard this story more times than I care to remember, and I have never come across anybody who mentions that there is a wider context to the use of such a tool: the Russian government in those areas, which were given over to Russia following the partition of the Polish-Lithuanian kingdom, was completely new, it had just materialized there. So, everybody was trying hard to prove to the new administration that they were loyal to it and that the other side was full of treachery and plans to undermine it. This is also a government, and once again it is important to mention here the wider context, which until that point had not come across any Jews at all. Until that time, there had been no Jews in Russia so that its government had absolutely no idea who these people were and what was happening among the Jews. So now, each side was convinced that it had been presented with a golden opportunity to go to the new administration and present to it the reality of the situation as it saw it, and in a manner that would support its own cause.

"This is not the only context. This dispute is also connected to the processes of modernization that were just beginning to take shape at that time. The leadership crisis in the Jewish world that led to the rise of Hasidism is a direct outcome of the crisis of modernity. The Enlightenment is not the only thing that was born out of that crisis. Hasidism too, as well as the Misnagedim movement, along with the Enlightenment, are modern phenomena. These are three distinct movements that appear at the same time, against the same background, and under the same circumstances. I believe that this puts the whole story in a much more interesting context than the purely internal Jewish theological and sociological aspect that it has been customary to talk about."

Another example is that of the Khmelnytsky Uprising in the mid-17th century, clearly one of the more severe traumas that is indelibly etched in Jewish historical memory – but without any context. "The story usually goes something like this: people called Cossacks, known by and familiar to only a handful of people, suddenly appeared from nowhere, and they slaughtered us because they are antisemites with a deep-rooted hatred of anything Jewish," says Boguslavsky. "The truth is that this is correct, as who did not hate Jews during that period? Having said that, when you zoom out from what was clearly a horrific series of pogroms, you see a historical event in dimensions that are reminiscent of the Thirty Years' War, one of the longest and most destructive conflicts in Western European history, which was just coming to an end when the Khmelnytsky Uprising began. We are talking about several decades of wars resulting in millions of dead and wounded, with a whole spectrum of factors involved. An epic drama of which we remember an episode that lasted for a year and a half and which was not necessarily the most fatal event for the Jews at that time, but regarding which the most eloquent text was written, which also survived, the book "Yeven Mezulah" or the "Abyss of Despair", written by Rabbi Nathan Nata ben Moses Hannover. What would have happened had this book not been written or had it not survived? We might have completely forgotten about this event or not even known about it."

A highly selective memory

The book is replete with figures we have heard of, but also brings to life from the 'abyss of despair' colorful characters, who might not have left a personal stamp on history but their stories are no less riveting. One of these figures, whose story to a large extent is the story of the entire period, is Fabus Abramovich of Kraków. "A rogue and a con artist who took over the community in Kraków at the end of the 18th century. This is an amazing story. He was the leader of the opposition in the community. In the Jewish communities of that period, an oligarchy comprising just a few families was able to rule all the community institutions for more than a hundred years on occasion, even though elections were actually held annually. In terms of the situation in those days, this was one of the most democratic forms of government that existed on Earth, but such an oligarchy also gives rise to opposition, which is usually composed of those people who were not given the jobs that they believed they ought to have been given. In the 18th century, when the initial buds of mass politics were just beginning to sprout, the opposition began to portray itself as ostensibly being the force that represents the 'simple people' against the 'arrogant elite'. Of course, had they succeeded and risen to power they would have acted precisely as those preceding them did. These struggles were always a sordid affair, but the events in the community of Kraków were especially sordid and violent.

"Our man, Abramovich, took advantage of the fact that Kraków was conquered time and again by various forces during the period of the partition of Poland-Lithuania. Against the background of this tumult, he succeeded in creating a devious bureaucratic manipulation that would appoint him as a dictator to rule over the community. Jewish communities in Europe were run for hundreds of years by a joint leadership of four 'parnasim' (heads of the community), each one running the community for one month at a time on a rotation. Underneath the parnasim were the 'tovei ha'ir', the good (elder) citizens, who themselves were above the rest of the community. This form of government, which has roots in the Hellenistic-Roman world, ensured decentralization of power, creating checks and balances. The community rabbi too had his own form of power. Abramovich left this entire structure in place in Kraków but then placed himself above it all as a sort of dictator. He managed to convince the community that the governor had appointed him to this position; while he persuaded the governor that the community had asked him to assume that position. He relied on the fact that both sides would fail to uncover the deception.

"In the end, it failed, and the deception was indeed exposed. This story, apart from the fact that it is extremely entertaining, reflects the fact that the leadership structure of the Jewish communities, which worked so well for hundreds of years, had ceased to function by the end of the 18th century. Due to its inherent weakness, all sorts of issues began to crop up, such as the Hasidic takeover and manipulations such as that of Abramovich.'"

One of the declared goals of the book is to change the image of Jewish Eastern Europe. "The image that we have is of a later period, the end of the 19th century and the turn of the 20th century. The period about which authors such as Sholem Aleichem and others wrote, the era of mass emigration to America, was one rife with crises. People tend to emigrate when bad things occur. The Jewish town was old and decrepit at that point, and the majority of the Jews were living under the rule of the Russian Empire, an extremely despotic and antisemitic form of government. This is the period addressed by the literature with which we are familiar and these are the memories that people carry with them.

One of the declared goals of the book is to change the image of Jewish Eastern Europe. "The image that we have is of a later period, the end of the 19th century and the turn of the 20th century. The period about which authors such as Sholem Aleichem and others wrote, the era of mass emigration to America, was one rife with crises. People tend to emigrate when bad things occur. The Jewish town was old and decrepit at that point, and the majority of the Jews were living under the rule of the Russian Empire, an extremely despotic and antisemitic form of government. This is the period addressed by the literature with which we are familiar and these are the memories that people carry with them. They are not historians, they do not have an overall perception of the periods from the 15th century onwards, in some of which life was better and in some it was much worse. They are familiar with what they remember, and the tendency is to assume that the reality with which we are familiar is the fixed, permanent situation. This picture is not completely baseless, although it is somewhat exaggerated, and this is the death knell. But we are interested in the entire period, not only the demise but also the ascendancy and the golden period of prosperity.

"To all of this, we need to add the existing image that we have regarding Poland, Ukraine, Belarus and the rest of the places that make up the Polish-Lithuanian Commonwealth. We regard these as being extremely antisemitic areas, where the local inhabitants are breastfed on antisemitism. This has always been a matter of concern for me. Could the Jews be such complete idiots who specifically went to those places where they were so hated? That is simply not logical. If so many Jews chose to live there of all places, this must mean one of two things. Either the fact that there were so many Jews there led to the hatred of our people, and this is not very flattering for us as Jews, or that the situation there was not as bad as in other places.

"And lo and behold, just as it was clear to anybody living throughout those eras, it was indeed not as bad there. In other places, where we do not regard the local inhabitants to be antisemites from birth, they simply did not allow the Jews to settle among them. The best method of not being attributed the current image of an antisemite was prevalent already back in the Middle Ages, by expelling all the Jews, and in this manner, nobody would accuse you of antisemitism. This is the reason why nobody accuses the English of being antisemitic. They threw out all the Jews back in the 12th century and since then, everything there has been just 'peachy keen'. The Jews lived in Eastern European countries and thus they were subject there to the best things and the worst things too. And it is from here too that we have the most historical sources and memories."

The fact that masses of Jews lived in this region distorts the perception as to the actual scope of persecution of the Jews. "If a war is being waged – and wars at the time were without intervention from the High Court of Justice or human rights groups such as B'Tselem, with armies massacring civilian populations without any remorse, just for the fun of it – then in a place that was home to tens of thousands of Jews, then it is a predictable consequence that hundreds and thousands of Jews would be killed. If the same type of war occurs elsewhere, where only a few thousand Jews were living, then a few dozen or perhaps a few hundred Jews would be killed. Clearly, thousands of Jews being killed leaves a much more lasting impression, but this does not necessarily mean that the warlords and the soldiers in those places with a much denser Jewish population were more antisemitic. We remember one event, and the other, smaller event, we have never heard of – and this is what shapes the story."

Their rise and fall

The book paints the rise of Jewish Eastern Europe in bold colors along with the years of its glory and grandeur, but it also focuses equally on the long and hard years of its demise. Boguslavsky succeeds in persuading the reader of the existence of a strong bond between the overall geopolitical processes and the severe crisis experienced by the Jewish population. "In the Polish-Lithuanian Commonwealth, the Jews developed into a status of their own within the feudal order, just like the classic classes of the nobility, the peasants and the bourgeois," he explains. "In Poland-Lithuania there were two parallel urban classes: A Christian urban class and a Jewish urban class, more or less equal in size. One of the issues that set the Polish-Lithuanian Commonwealth apart from Western Europe was that it was engaged in the conquest and settlement of non-developed lands, mainly in Ukraine and Belarus. In the process of the settlement and regulatory organization of these territories, the government and the nobility encouraged different types of people to settle there: urban dwellers, peasants, and Cossacks. The Jews had good reason to take an interest in settling down there, as they had been pushed aside and removed from other locations, and this led to a situation whereby they developed into an extremely important factor in these areas.

"Therefore, the entire system in the Polish-Lithuanian Commonwealth became dependent on the Jews in relation to a number of matters – for example, in the mediation efforts between the nobility and the peasants, or in the field of public administration. Somebody had to manage the estates, postal services, fishponds, and forests. The concept of a 'leaseholder', which is very familiar to us from Jewish literature, comes from here. Leaseholding is the accepted method of management in the feudal regime – a type of privatization: the government or the noblemen who own the estate do not manage the day-to-day running of the lands on their own. They issue a 'tender' and then check to see who is ready to run everything and pass on the profits to them. This is privatization in its pre-modern form. The Jews were also responsible for the transportation of goods. The peasants would grow agricultural produce and the Jews would then export this. The local Jewish merchant purchased the goods from the peasants and then sold them wholesale at a regional fair, and from here the produce was then transferred to the next fair, and it would proceed from one fair to another until it was eventually shipped abroad. The imported goods would also be passed on via the Jews. The result is that large parts of the largest country in Europe were simply unable to function without the Jews.

"In other places, the Jews were not involved in leaseholding. In Medieval times, the Jews were traditionally involved in commerce, but here the commerce actually moved aside somewhat in favor of the leaseholding. This is based on the fact that the Polish nobility took control of the Jews in the 16th century: the Parliament of Nobles was much more powerful than the king, and the nobles simply succeeded in taking control of the asset that was called the Jews. They took it from the king for themselves, just as they took other assets, and in essence, they used the Jews for whatever they deemed to be important to them."

All this was turned on its head once modernity appeared at the doorway and the social order was undermined. "The nobility began to decline and the state became more centralized. During this modern era, the king was not made any weaker and actually gained power: suddenly there was no such thing as every nobleman doing whatever took his fancy. And so, the status of the Jews was undermined. Their unique role was eroded. And as soon as the Jews become like everybody else, then those selfsame 'everybody elses' no longer wished for the Jews to be part of them. And this is what leads to their demise. Prior to the rise of nationalism, society was divided up into groups – there were nobles and peasants, there were Catholics and Protestants, and there were also Jews. But, then when all of a sudden there is a collective identity, the question inevitably arises: Are the Jews really part of it? These questions arise and this is also the trigger for the revival of Jewish nationalism, which did not occur in a vacuum, disconnected from what was happening in the greater environment surrounding the Jews at that time."

Jewish Eastern Europe has become a genuine magnet for young Israelis these days. Do you understand why this is happening at this specific juncture?

"The truth is that I have no clear answer to this. I can however hazard a guess: This is a reaction to the dismissal of the Diaspora, which was an extremely acceptable approach in Israel until not so long ago. People who made aliyah from Eastern Europe preferred to leave behind what was there, but after a few generations there is no longer any sense of urgency to escape from this, and now, all of a sudden, they are beginning to show interest and they really wish to learn. This is part of a natural process of searching for your roots, even among today's youngsters. The discourse surrounding identities picked apart the liberal 'Israeli' identity, and so young people whose families came from Eastern Europe are now asking themselves why everybody has an identity apart from me. Suddenly everybody is looking for their own personal identity."

Boguslavsky (47), a resident of Jerusalem ever since he made aliyah at the age of five, is married with two children. Until a number of years ago, he was known to the followers of the blog entitled "Drop the Scissors and Let's Talk about it". Following the Russian invasion of Ukraine, he became a social media influencer and even almost a media star. The strongly opinionated and well-reasoned analyses he published on social media regarding the war attracted considerable attention, turning him into one of the leading commentators in that field for some time, even though he is neither a journalist nor an academic researcher of the conflict.

"It became a part of my routine," he says. "I used to travel to Ukraine several times a year, I have friends there, colleagues, acquaintances, and relatives, and so when the war broke out, it naturally preoccupied me and is still doing so. Writing on that topic provided me with a form of escapism. This is a war that I felt was 'close to home' so that by writing about it on a more intellectual level, I was able to stand back and distance myself from it to some extent. Apart from that, I also saw that many people were writing nonsense about what was going on there and that really annoyed me.

"Truth be told, this is often the trigger that gives me the impetus to start writing: I see that someone else is writing absolute baloney and I feel a need to correct them. That's the reason that people write on the internet, no? And indeed, the knowledge that people in the West and in Israel have about Ukraine is sorely lacking, to put it delicately. I don't claim to be an expert on that country, but in view of the overall paucity in that field I am a genuine 'lily in a field of thorns'. The professional experts, almost all of them, are experts on Russia – and based on their expertise on Russia they tend to extrapolate and project their knowledge onto other post-Soviet states, usually looking at issues via a Russian prism. This is why what they said was hot air, and somebody had to portray a different picture of things and write less nonsense. I'm sure that there are those who will beg to differ but this is how I saw things."

You have recently ceased to write about this topic.

"I don't like repeating myself. If I have written something a number of times, then I get fed up. In addition, during the initial months of the war I spent long hours, often close to 12 hours a day, just going over all sorts of Telegram channels and other sources of information in a variety of languages in order to get my hands on the rawest of information available. It is not possible to go on living in that fashion for a long time. So today, I still try and keep up to date but not with the same intensity.

"And also – I wore myself out. There is a limit to the number of atrocities to which you can become exposed. When October 7 came round, I had already developed the ability, even before you actually see what is in the photo, to scroll down the feed as you know that this will be a trigger. Your finger knows to skip over it before your eye identifies what is in the image, because you really need to maintain your sanity."

The post Beyond 'Fiddler on the Roof': The untold story of Jewish life in Eastern Europe appeared first on www.israelhayom.com.

Chief Sephardi Rabbi Yitzhak Yosef spoke passionately at a synagogue on Saturday during his weekly sermon, focusing on the lifestyles and challenges of Israelis.

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The sermon was part of his weekly lesson, which is broadcast live.

Yosef, who is the son of the late Rabbi Ovadia Yosef blasted secular Israelis, remarking, "I find myself in a rabbinical court handling cases and witnessing everything that happens in the secular community. They are in danger, unsatisfied with their lives."

Video: Lag B'Omer celebrations in Meron/Usage under Israeli intellectual property law Section 27a

He went on to express his concern about secular individuals, stating, "They do everything just in order to gratify their worldly desires; this is unbelievable. But we must reach out to them and, thank God, various organizations are working to bring them closer and guide them back to the religious fold. This is what needs to be done, and this is what Rabbi Ovadia Yosef did. He once said that in such cases, the first thing you need to tell the would-be religious is to observe kashrut (the dietary laws)."

Rabbi Yosef then explained why this should be the first thing a religious person did. "A person who eats non-kosher becomes dull-witted and this makes it difficult to understand. But when they keep kosher, you can continue to influence them positively."

He also touched on the socioeconomic disparities between Israelis who were religious and secular. "They [the secular] envy us; they see the religious community, our children, our festivals. We spend holidays together. Their envy stems from jealousy, and this jealousy fosters hatred."

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The Scarborough Campus Student Union of the University of Toronto passed a motion last week pledging to exclusively order from kosher caterers who "do not normalize Israeli apartheid."

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Outlined in an 86-page meeting agenda, the litmus test to filter out supposed pro-Israel caterers was unclear.

Still, Jewish students are reportedly worried about not being able to keep kosher.

"Jewish students at SCSU will now be forced to prove that kosher caterers do not support their Jewish homeland, which is basically impossible," said Gabriela Rosenblum, a member of the campus activism organization Hasbara Fellowships Canada.

Hillel UofT, a Jewish campus at the university, said that it was "deeply disappointed" by the union's position and called on the body's executives to "take immediate steps to reverse this shameful resolution."

Last year, the Ivy-league school Columbia University became the 44th school to approve a BDS resolution.

In comparison, the Canadian Union of Public Employees voted overwhelmingly against a BDS resolution on Thursday.

"Whether the SCSU likes it or not, Israel is an essential part of Jewish identity," said Daniel Koren, executive director of Hasbara Canada. "They do not have the right to tell Jewish students how to practice Judaism on campus."

UofT President Meric Gertler said in a statement that the school "is opposed to all forms of discrimination, and committed to the protection of freedom of speech and academic freedom.  The University was alarmed to learn about two motions passed at the Scarborough Campus Students' Union Annual General Meeting on November 24.  Both motions are inconsistent with the University of Toronto's core values of freedom of speech and inclusion.

"One motion reaffirmed SCSU's commitment to the "Boycott, Divestment and Sanctions" (BDS) movement; another concerns the rights of Jewish students at UTSC …

"One of the requirements in the BDS motion is that SCSU 'refrain from engaging with organizations, services, or participating in events that further normalize Israeli apartheid.'  The motion allows an exception for suppliers of kosher food if 'no alternatives are available.' A requirement that providers of food as a religious accommodation be required to apply for an exemption, or even be asked about their views about issues elsewhere in the world is unacceptable.

"So too is the striking of the language about academic freedom from the second motion.  Academic freedom is an individual right, and the Policy on Open, Accessible and Democratic Autonomous Student Societies requires that these organizations must permit their members to determine which positions to take. Nor should they restrict the speakers that they can invite, or organizations with which they can cooperate based on their connections to a particular country.

"The motions are specifically focused on Israel in a way that is troubling to many members of the community. Such motions would be no more acceptable if focused on another country, or if a student organization in which members are enrolled by their registration were to take multiple stands on a wide variety of issues …

"The University of Toronto is dedicated to fostering an academic community in which the learning and scholarship of every member may flourish, with vigilant protection for individual human rights, and a resolute commitment to the principles of equal opportunity, equity and justice.

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"Within the unique university context, the most crucial of all human rights are the rights of freedom of speech, academic freedom, and freedom of research. And we affirm that these rights are meaningless unless they entail the right to raise deeply disturbing questions and provocative challenges to the cherished beliefs of society at large and of the university itself.

"These requirements apply directly to the SCSU motions. It is not acceptable to impose political tests on the recognition of Jewish student groups on any of the University of Toronto campuses. It is unacceptable to impose political tests on suppliers of kosher or any other type of food.

"The university will be following up with the SCSU to address our concerns," Gertler said in the statement.

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Just under half of all food businesses in the Tel Aviv District are kosher compared to 66% of all businesses across the country. Among those businesses with kosher certificates, 79% are certified mehadrin, the most stringent level of kosher supervision, according to a new study carried out by Ariel Finklestein and Gabriel Abensour of the Israel Democracy Institute.

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The study comes as the government has announced plans to implement comprehensive reform in the kashrut market that will make the Chief Rabbinate a regulator of independent organizations that provide kashrut supervisory services, rather than the body controlling the process as a whole. The measure aims to improve the level of services provided as well as create competition in the field, often criticized by small businesses as being corrupt.

At 90%, the study found that food businesses in the Jerusalem District and Judea and Samaria were the most likely to have kashrut certification. In the center of the country, the study found 81% of food businesses were certified kosher.

In the Tel Aviv district, 49% of businesses were certified kosher. Eighty-one percent of food businesses in the north of the country had kosher certificates compared to 72% in the south.

"This data corresponds to the traditional-religious profile of the Jerusalem District and Judea and Samaria, in contrast to the more secular profile of the Tel Aviv District. Also, in the Northern and Southern Districts, where the traditional-religious population resides at a relatively higher rate, a relatively higher rate of kosher food businesses can be seen."

In 2019, a majority of food businesses, 79%, had been certified kosher by the Chief Rabbinate, compared to 21% who were certified mehadrin (glatt) kosher by the Chief Rabbinate. Just 9% of restaurants that offer meat were certified mehadrin kosher.

According to Finkelstein, the study clearly indicates high demand for kashrut certification, and as a result, a need for a shift in the way in which kashrut supervision is carried out. "The number of kosher businesses indicates the great potential for necessary reform in the field, which the state comptroller noted, and how significant this can be for consumers and business owners in the field."

Although the study relied on data from 2019, it nevertheless reflects a growing trend in recent years. In addition to the many business certified kosher by the Chief Rabbinate, some businesses have opted to receive kosher certification from Tzohar, an Orthodox organization that aims to bridge the gaps between religious and secular Jews in Israel.

Noting the organization's  certification of two branches of a Tel Aviv falafel chain this week, Tzohar's Kashrut Director Yehuda Ziderman said, "There is great satisfaction in that this is another business that operated without formal kashrut [certification] and chose to become kosher under Tzohar's supervision, thereby helping us to increase kashrut in Israel."

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It technically meets all the criteria for kashruth certification, but Impossible Foods' new "Impossible Pork" product will not be labeled kosher, JTA reported this week.

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The company's meatless pork substitute is made from plant-based ingredients such as coconut oil, sunflower oil, and soy protein. The resulting quasi-pork product does not include hormones or antibiotics, and is advertised as being low in cholesterol.

The US Orthodox Union, however, has withheld kosher certification – not because the product is not kosher, explained OU head Rabbi Menachem Genack, but because of the need to take "consumer sensitivities" into account."

According to Genack, observant Jewish customers would find it "difficult" to accept even a meatless "pork" product being labeled kosher.

"We're still getting calls about a previous attempt to certify a meat similar to bacon. Customers simply don't accept it, and are uncomfortable with it," the rabbi explained.

Genack pointed out that the OU's decision did not pertain to all offerings from Impossible Foods, and had certified the company's version of a hamburger, which was a commercial success.

Impossible Foods said it planned to market the new product, with or without a stamp of kashruth.

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Two organizations are challenging the Military Rabbinate's power in determining religious matters, particularly food, in the Israel Defense Forces.

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The Secular Forum NGO and the Hiddush organization turned to IDF Chief of Staff Lt. Gen. Aviv Kochavi with the request to allow soldiers to eat non-kosher food outside army base dining halls after receiving many complaints on the matter.

Hiddush "works to implement the basic values guaranteed in Israel's Declaration of Independence," and the Secular Forum works to battle "religious radicalization" in the government.

"There is no dispute about the importance of keeping kosher and the IDF's obligation to provide kosher food to soldiers who are interested in it, in accordance with their religious beliefs," the two organizations explained. "However, such strict adherence is a violation of the rights of soldiers who do not eat kosher food alone."

Currently, soldiers can bring their own food onto army bases and even store them in refrigerators and kitchenettes in airtight containers. However, they are strictly forbidden from eating or heating it, not even by using their personal electrical appliances.

The forums further alleged that the prohibition to eat non-kosher food on the base was issued without authority and is illegal, as is the ban to heat food using personal appliances, including on Shabbat.

They said that the Military Rabbinate's authority is limited to food served to soldiers in the dining hall, and they could not impose kashrut rules on soldiers eating their own food in kitchenettes, living rooms or offices.

"IDF soldiers and officers also have the right to enjoy the freedom of religion and thought ensured in the Declaration of Independence," President of Hiddush Rabbi Uri Regev said.

"The rights of secular soldiers, including non-Jews, must be respected as much as the rights of those who observe kashrut and Shabbat. If the military refuses to recognize this, we will not hesitate to take this matter to court to ban religious coercion and to limit their power."

Chairman of Secular Forum Ram Fruman concurred.

"There is no justification for a secular soldier not to be able to eat non-kosher food outside IDF dining rooms, or to cook it himself, kosher or not, including on Shabbat," he said, adding that the Rabbinate's interference with the matter, includings soldiers cooking using personal appliances was "absurd."

Torat Lechima, an NGO that works towards "maintaining the IDF's Jewish identity" criticized the move.

"Since its inception, the IDF has viewed kashrut as the cornerstone of the Jewish identity of the only Jewish military in the world," it said.

"The military command was clear, in that it forbade bringing in any non-kosher food into military institutions, and religious, secular and traditional [Israelis] lived in this idyll for over 70 years.

"In recent years, progressive organizations have been insatiable at gnawing away at anything that makes the IDF Jewish, in terms of Shabbat, kashrut, burial and the important status of the Military Rabbinate… We call on Chief of Staff Aviv Kochavi to reject these attempts to undermine the IDF and to weaken the military's identity as victorious Jewish army."

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Australia's Kashrut Authority announced Wednesday it was removing Ben & Jerry's products from its list of approved items in response to the ice cream company's decision not to sell goods in Judea and Samaria after 2022.

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"The brand will be removed from our list this weekend, in support of the proud residents of Judea and Samaria," the company said in a statement, calling its decision "a small stance on a global scale," but one it had to make.

Ben & Jerry's products that carry the "KOF-K" kosher mark, granted by a US-based international certification provider, were not affected by the decision.

Pressure is also mounting on the Orthodox Union, the largest kashrut organization in the world, to apply pressure on the ice cream conglomerate to reverse its decision.

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With cultured meat production increasingly becoming a reality, Israel Hayom has set out to find out whether meat grown in a laboratory would be considered kosher even if the cells that were used for its production originate from swine.

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According to most interpretations of Jewish dietary laws, pigs are not kosher. But since Jewish law does not consider lab-grown meat as originating from a living animal, the normal rules of kosher slaughter might not apply. Also, if it is not considered meat, can it be eaten with dairy products despite the Halachic prohibition?  

Rabbi David Stav, the chairman of the Tzohar organization who serves as Shoham's chief rabbi, has studied the ramifications of cultured meat in an attempt to clarify how it may be consumed by observant Jews.

He told Israel Hayom that "there are several key questions" to consider.

The first, he said, was whether "Jewish law permits eating cultured meat despite the fact that the cells were taken from a living animal, one that has not been slaughtered yet." He said that if one assumes it does, "we then have to ask whether such meat, which is not considered as originating from a living animal, would be permissible to grow from non-kosher animals, such as swine."

Opinions on the matter differ, but Stav insists that "despite the fact that the meat was grown in a laboratory, Jewish law considers it proper meat, and it will therefore be forbidden to eat it with dairy.

"Therefore, in such a case, meaning because the meat is defined in Jewish law as actual meat, all laws, except for shechitah, will apply to it, and therefore cultured pork will not be permitted for consumption according to Jewish law."

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Archaeologists have discovered the first evidence that Jews living in England in the 12th and 13th centuries observed Jewish dietary laws, The Jewish Chronicle reported last week.

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The findings revealed were from a 2016 project on the site of demolished shops that overlapped Oxford's old Jewish quarter. A team of archeologists was digging at a centuries-old outhouse and an area where waste materials were dumped when they made the discovery.

Julie Dunne, a biomolecular archaeologist at Bristol University who worked on the project, said that 171 animal bones were found at the site – 136 of which were from poultry, and that there were no bones from non-kosher animal such as pork or shellfish.

More than 2,000 fragments of ceramic cooking vessels were also discovered. Using organic residue analysis, archeologists identified the kinds of fats that were absorbed into the pottery and sealed in it through constant use. There were no traces of non-kosher fats in the pottery, and no evidence of the same vessels being used for both meat and dairy, the Chronicle reported.

According to Dunne, this is also "the first time a religious dietary signature has been identified using pottery fragments."

The opportunity to search the excavation site almost did not come to pass because commercial developers had been on the cusp of planning permission to build over the area, the newspaper said. Only after historians Pam Manix and Evie Kemp, members of the Oxford Jewish Heritage Committee, intervened was development paused for four months to allow archaeologists to excavate.

Reprinted with permission from JNS.org

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Prime Minister Benjamin Netanyahu has written to a number of European leaders, asking that they allow kosher slaughter to continue in their countries.

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Netanyahu reached out after Diaspora Affairs Minister Omer Yankelevich asked for his help following an EU court ruling that upheld a Belgian ban on kosher slaughter.

The letter went out to the leaders of Poland, Finland, Portugal, Spain, Italy, Germany, Hungary, Ireland, France, the office of the EU presidency, and the president of the European Council. Some of the countries on this list have already begun passing laws to ban kosher slaughter on the grounds that it comprises cruelty to animals.

Netanyahu expressed his concern at the EU court's ruling and tells the European leaders that it restricts freedom of religion.

"This decision threatens Jews' freedom of religion across Europe. Jewish leaders in Europe and heads of Jewish institutions have expressed shock and this ruling and its harmful ramifications for the continuance of Jewish life in the European Union," he wrote.

Chairman of the Jewish Agency Isaac Herzog also sent a message to European leaders in which he explained that he wanted to "call their attention" to the sense of discomfort and rejection that was "spreading among a number of [Jewish] communities that feel that Jewish tradition and the fulfillment of the commandments are being challenged by certain parts of the European public and its lawmakers."

"We are talking about a pillar of the Jewish religious commandments, and there is no room for compromise," Herzog wrote.

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