The infamous walk through Ben Gurion Airport down the sloped walkway towards border control has always brought tears to my eyes. I made that walk last June 2024 and this March 2025, yet they felt different. Both years, hostage posters lined the sides of the walkway, reminding you of the disparity to bring our people home. The difference this year was that they are still not home. Last year, the posters were mostly barren, with few stickers or objects surrounding them. This year, each poster was completely covered in stickers and surrounded by either stuffed animals, sports team banners, or anything that the hostages love. I could tell from this initial walk alone that Israelis have never been more exhausted and in mourning than they are today.  My parents and brother had been in Jerusalem for around a month when I arrived, and would be there for the next couple of weeks, so I met them at their apartment in Rehavia. This apartment was only a three-minute walk from the Prime Minister’s home on Azza st, meaning almost constant protests due to the fear of Netanyahu’s new budget passing. My dad and I, curious to understand the different perspectives and demands within these protests, frequently walked down the street and used our basic college-level Hebrew skills to read the many protest signs. We were slightly surprised when we observed that, while most people were only protesting to save the hostages, a lot of these protesters were demanding an immediate and permanent ceasefire. Signs read “enough of the war” and occasionally accused Netanyahu of Genocide, similar to the Hamas-brainwashed students on United States college campuses. After asking more Israelis about their perspective on these political nuances, some saw no nuances at all. After speaking to a more religious man, compared to the more secular protest crowd, we realized that many other people view the issue as: one side will die for our hostages and do whatever it takes, and the other will cowardly yell from afar. There are many more perspectives within the country, but I began to realize that the sadness and anger of being without our hostages for now 566 days had begun to create the kind of political polarization that I have only experienced in the U.S.  As I made my way in the other direction through the airport to get on my flight back to LAX, I prayed that the next time I am in that room, which will be only two months from now, I will be walking into an Israel that is healing.

A poem by Maya Kaye Written on 3/17/2024 as a reflection on witnessing sites of the Shoah in Poland. to bear witness is to feel  the weight of unwritten novels piled upon your chest;  and your skin crawl away circumventing the tough of light; and you are there, exposed in the cold achromatic sun, as the ground trembles in your presence  (against all odds). you are a living memorial. you are a testimony of all testimonies that survived time and fire.  you are the name bearer of truths blurred in greyscale and the fate of tomorrow’s hope.  you count your miracles but you do not pencil a silver lining  around the failure of compassion.  you recognize the obligation  to use your voice  and not be passive to the cruel flick of the world’s wrist and the ramblings of the cyclops. you are a lion of steady knees  who knows history is not compromisable, and that your origins are not relative.  you are the opposite of a graveyard  in the way your DNA spirals so marvelously to light your great great grandfather’s eyes  as candles in the window  upon cheeks flushed with  a brilliant bloodline.  you know every cell in your body  is layed down in infinite purpose  brick by brick  milestone by milestone these are the chronicles of life  we were all designed for  and all deserve. you are the embodiment of everything they sought to destroy.  everything the world  excused from the rendering. and everything your ancestors lived for.  they would be so proud to see you standing here  in this house built of one another, held up by Hatikva, grappling at the deeds of humanity, and feeling it all so deeply.  they are here.  and to ensure it is never  again a silent world, Shema still oscillates  off their final breath.  to bear witness is to feel it resonate through you.

Here are some super yummy kosher for Passover recipes! Toffee Chocolate Matzah  Ingredients: 4-5 lightly salted matzos (preferably the Streit's brand - see note below) 2 sticks (1 cup) unsalted butter 1 cup firmly packed dark brown sugar 1 (12-ounce) bag semi-sweet chocolate chips (I use Ghirardelli) 1 heaping cup chopped pecans (toasted if desired, for maximum flavor - see note below) - optional  ½ teaspoon sea salt flakes or kosher salt Instructions: Preheat the oven to 350°F. Line a rimmed baking sheet with heavy duty aluminum foil, making sure the foil goes up and over the edges, and top with a sheet of parchment paper. Cover the baking sheet with the matzos, cutting and piecing them together as necessary to fill the entire pan. Make the toffee: Combine butter and brown sugar in a medium saucepan. Cook over medium heat, stirring constantly with a whisk, until the mixture comes to a boil. (If it looks like it’s separating, just keep stirring; it will come together.) Once the mixture comes to a boil, continue cooking and stirring for another 3 minutes until foamy and thickened. (Be extra careful -- the toffee will be very hot!) Immediately pour the toffee over the matzos and, using a spatula, spread into an even layer. Put the pan into the oven and bake for 8 to 10 minutes, or until the toffee topping is crackled and bubbling all over. Remove the pan from the oven and place on wire cooling rack on the counter. Immediately scatter the chocolate chips evenly over top. Wait 3 to 5 minutes for the chips to soften, then use an offset spatula to spread the chocolate into an even layer. Sprinkle with the pecans and sea salt. Refrigerate until the chocolate is firm, about 45 minutes. Don't leave it in the fridge too much longer, otherwise it will be hard to cut. Lift the foil overhang to transfer the matzo crack onto a large cutting board. Using a large sharp knife, cut into 2-inch squares. Store in an airtight container in the fridge and serve cold. From onceupachef.com Salted Chocolate Chip Passover Macaroons  Ingredients:  2 extra-large egg whites 3/4 cup sugar  3 cups unsweetened shredded coconut  1/2 teaspoon almond extract 1/4 teaspoon kosher salt 1 cup bittersweet or semisweet chocolate chips  Instructions: Preheat the oven to 350°F. Line two baking sheets with parchment paper. In a large bowl, stir all of the ingredients except the chocolate chips until fully mixed. Let the mixture sit for 3 minutes. Stir again. Add the chocolate chips and stir to mix well. Using a 1∕3-cup ice-cream scoop, place eight or nine mounds on each prepared baking sheet. Flatten each macaroon, using clean, damp fingers. Bake for 15 minutes and rotate the pans for even baking. Bake for 6 minutes more for a deep golden toasted color, or 8 minutes more for a darker, crunchy macaroon. Let cool on the parchment. You will have to peel the cookies from the parchment when they are cooled, but they will come off. Transfer to a rack to cool completely. Store in an airtight tin with parchment between the layers. From jamiegeller.com Sweet Matzah Brei Ingredients: 5 matzah sheets 1 cup milk, or more as needed 2 large eggs 2 tablespoons ground cinnamon, or to taste 2 tablespoons white sugar, or to taste 1 teaspoon vanilla extract ½ cup butter Instructions Pass matzah sheets one at a time under cool running water briefly, then crumble into a large bowl. Stir in milk, eggs, cinnamon, sugar, and vanilla to form an evenly moist batter. Add more milk if batter is too dry. Heat butter in a large skillet over medium heat. Scoop a generous spoonful of batter into hot butter and flatten with the back of a spatula. Cook until golden brown, 3 to 5 minutes per side. Repeat with the remaining batter. From allrecipes.com

Judaism and food have a long and complex relationship — we have entire holidays dedicated to abstaining from eating. We have certain foods we can’t eat, and certain foods we must eat. And finally, let's not forget, gefilte fish. Jewish culinary culture is formed by these very laws, making Kashrut (kosher laws) an important facet of our food and our culture. Growing up, I kept no form of kosher, and up to going to school here, I continued this trend. If you were to ask me what my all time favorite food was, I would have enthusiastically said “shrimp!” Having come to college, I formed a deep connection with my Judaism, and in turn, with Kashrut. While I might not be fully orthodox kosher (I will still eat at non-kosher restaurants as a “pescatarian” with a “shellfish allergy”), I do keep a somewhat strict degree of Kashrut. I may be a Jew in IV who keeps kosher, but I am not the only Jew in IV that does, so I wanted to see what others’ experiences with Kashrut in IV and at UCSB were. The first person to whom I posed the question of Kashrut in IV was Nicole Zar. She told me that she grew up keeping kosher, and that this was important to her, so she kept keeping kosher in college. To her, it is totally doable to keep kosher here, despite the many obstacles. She said that she often relies on Chabad for meals (especially on Shabbat). “Although it is not simple,” she told me, “it is a very rewarding part of Judaism that [she] takes pride in and a mitzvah that [she] enjoys keeping!” As Nicole said, UCSB Chabad besides being a keystone to the Jewish community is also one of the best sources of Kosher food in Isla Vista. Miri Klein, the Rebbetzin at UCSB Chabad, is the mastermind behind all that is food at UCSB Chabad and works tirelessly to ensure that Jewish mouths in IV are fed. She told me that the biggest challenge for providing so many people food is that there are many difficulties getting large quantities of food — either the foods need to be bought from a kosher market, or comes in very small quantities. She suggests that anyone who wants to start keeping kosher contact her with any questions, and go to Trader Joes. I was able to get another perspective from Jake Nguyen, another student who keeps Kosher. He said that personally, he has not had to make any concessions with Kashrut when coming here, and that the only downside to a kosher diet is that it is more expensive. All of his friends are also supportive of his diet, making the social aspect of living in IV easy. He also recommends Trader Joes to anybody who wants to keep kosher, as it is the only place nearby with kosher meat. Like for Jake, Trader Joes is also an important part of keeping kosher in IV. Most of the groceries I buy are produce (which don’t require kosher certification), meat, fish, bread (which is more expensive), rice, and pasta. Thankfully (besides produce), Trader Joes has all of this, so if anybody reading this wants to keep kosher, Trader Joes is a great place to start! Another student, Idan Fierstein, shared his experiences with me. He grew up in New York City, where there were many kosher restaurants, and now living here is very difficult in that regard (the closest kosher restaurant is over 70 miles away). As such, he eats out in restaurants (similarly to how I do), but he says that he appreciates kosher meals more than he used to due to the complexities involved with eating kosher in IV. He hopes that we can get a kosher food cart in IV like they have in SLO. Eating out “kosher style” in non-kosher restaurants is something I understand — even if there were kosher restaurants in IV, it would be very hard to stay social especially with how often social plans revolve around a restaurant. A way I have found to bridge the gap between keeping kosher and staying social is having plans revolve around cooking in my apartment — even though my apartment isn’t kashered, everything I use for cooking is kosher (including hard-to-come-by kosher items like meat and balsamic vinegar), and as of right now, that’s kosher enough for me! I do try my best to keep kosher, even if I am not following the laws to the dot of how they are in the book. Others, however, take a more liberal approach to Kashrut. When asked about his favorite kosher dish to cook, one Max Bloom responded: “I’ve gotta go with the cheeseburger.” For those not in the know, cheeseburgers have not been, are not, and will never be kosher, unless you are Max Bloom. More power to him! As you can see, keeping Kosher in Isla Vista is no easy feat — the odds are stacked against you, and unless you live exclusively with others that keep kosher, there will be some difficulties. While not every Jew keeps kosher, those who do feel a strong connection to the food they eat, and are willing to make sacrifices to keep their diet how they wish. Overall, Kashrut in Isla Vista comes in many colors, shapes, and forms, and is an important part to the Jewish community in IV.

As many readers will probably know due to its yearly recounting of the at the Passover table, Passover (פסח) commemorates the biblical story of the Exodus of the Israelites from Egypt, and freedom from slavery, described in the Book of Exodus. The story is believed to have taken place in the 13th century BCE, and follows the journey of the Israelites, led by Moses, from slavery in Egypt toward the freedom of the Promised Land. The retelling of the story during the Passover seder includes plenty of legendary stories to keep one entertained as they wait for the feast (which comes afterward) such as the burning bush, where Moses is called by God to lead his people to freedom, the Ten Plagues: rivers turning to blood, darkness which is touchable, and deaths of first born children (to name a few). Moses’s Parting of the Red Sea is one of the most legendary parts of the story, and has been the source of inspiration for many films including The Ten Commandments (1956) and The Prince of Egypt (1998) . Moses has served as a sort of hero archetype for the fiction, sci-fi and fantasy world, which many beloved fictional characters mirror closely. One blogger drew comparisons between the story of Moses and the Israelites and J.R.R. Tolkien's The Hobbit , noticing similarities between the twelve dwarfs and each tribe of the Israelites, Gandalf and God, and Bilbo and Thorin both representing Moses. Such an ancient and epic story will no doubt have influence on literature, cinema, and entertainment. But far from the fictitious world, the story of the Exodus and the Israelites has had a powerful relationship with social justice movements. The call “Let My People Go” originates in the Exodus, when Moses demands that the Pharaoh release the Israelites from slavery in Egypt. This phrase has since gained more recognition and has become one of the most famous slogans of liberation and resistance.  A British publisher named Victor Gollancz had covered and spread awareness of anti-Semitism, Hitler, and the Nazi’s in Europe early on, publishing books beginning in 1933. However by 1942, Gollancz published a pamphlet titled “Let My People Go: Some practical proposals for dealing with Hitler’s Massacre of the Jews and an appeal to the British Public, ” which highlighted the scale of Hitler’s genocide against the Jews. Gollancz published this because he realized that the world was unaware of the scale of the atrocities committed, and estimated that about 1-2 million Jews had already been killed. His article was an immediate call to action to the world, and he warned, “unless something effective is done, within a very few months these six million Jews will all be dead.” Gollancz’s article impacted public awareness and discourse about the Holocaust, and played a large role in informing the world about the ongoing genocide of the Jews, selling about a quarter million copies in three months. The title once again revived the ancient cry for Jewish liberation - this time from the Hitler and the Nazis. In the 1800s, a Spiritual written by enslaved African Americans in the South called “Go Down, Moses” echoed the biblical cry for freedom: Go down, Moses, way down in Egypt’s land, tell old Pharaoh: To let my people go.  Harriet Tubman used this song and other Spirituals as a code to signal to enslaved African Americans that she was near to help any who wanted to escape slavery via the Underground Railroad. The Exodus was a core inspiration for many African American Spirituals, who saw themselves in the Israelites; captive, but loved by God and destined for freedom. Civil Rights Movement leaders like Martin Luther King Jr. referenced the Exodus story often, and titled one 1965 article “Let My People Go,” which criticized the brutal apartheid system in South Africa, and urged global leaders to cut support for South Africa economically.  Across the world, Soviet Jews wanted to emigrate to Israel or the United States after World War II, but the Soviet Union restricted this heavily, as they believed emigration out of the USSR was a betrayal, and feared Western foreign influence. While antisemitism in the Russian Empire and later Soviet Union was prominent (though fluctuated during some periods), under Stalin it grew worse, and by the 1970s anti-Semitism in the Soviet Union was systematically and socially widespread. Synagogues were closed, Hebrew education was banned, and celebrating Jewish holidays was discouraged or punished. Jews faced discrimination in their daily lives, were banned from certain career paths, and denied university admission. This sparked the Jewish Refusenik Movement. Inspired by the story of the Exodus, activists in the USSR and abroad used the slogan “Let My People Go” to demand that Jews be allowed to emigrate out of the Soviet Union.  From the 2007 documentary “Refusenik by Laura Bialis Natan Sharansky was a human rights activist in the USSR and Refusenik leader who was sent to the Gulag on false accusations of collaborating with the CIA. Sharansky famously celebrated Jewish holidays with what he and his prison mates could scrap up in the Gulag and was supported by his wife, who - living in Israel - advocated tirelessly for his release. After nine years, Sharansky was released in 1986, and reunited with his wife in Israel. Sharansky went on to serve in many positions of the Israeli Ministry, and currently serves as Chairman for the Institute for the Study of Global Antisemitism and Policy. When asked about passover in an interview, Sharansky said: “ Our family celebrates two sidrei Pesach  - one on the fifteenth of Nissan, centering on Yetziat Mitzrayim , leaving Egypt, and one on Bet Adar Alef , the day of my liberation from prison, my Yetziat m’Soviet Union , leaving the Soviet Union.” By the early 1990s, restrictions against immigration of Soviet Jews out of the USSR began to loosen, due to social pressure and Gorbachev’s reforms - particularly the glasnost  which reduced restrictions on emigration.  Today, the ancient cry “Let My People Go” has found its way back to the Promised Land, where banners, speeches, and protests echo the same plea Moses made to the Pharaoh in the Exodus. Jewish communities all across the world have revived the phrase once again, to call for the release of the 59 hostages still in captivity in Gaza - of which only 24 are believed to be alive - abducted from Israel during the October 7, 2023 massacre led by Hamas. It is difficult to ignore the haunting parallels between those still in captivity and the Israelites described in the Exodus, who were held in Egypt - which Gaza borders - and where the story of liberation of the Jews first began. Today the ancient demand “Let My People Go” carries the weight of both the past and the present.  Credit: Tanya Zion-Waldoks, May 11, 2024, Beer Sheva, Israel This Passover - as well as last - Jews across the world set aside a seat at the seder in honor of those in captivity unable to celebrate their freedom. The empty chair is a reminder that the story of Jewish liberation is not ancient history, but has been a recurring historical issue, and is currently a living reality. Special prayers were said at this year's passover seders, asking for the return of the hostages. In the traditional way of ending the Passover seder after the Haggadah has been recited, the concluding words were cried out with even more significance, symbolizing hope for the Jewish people’s return to their ancestral homeland: “Next year in Jerusalem!”

A few months ago, I had the honor of interviewing George Rusznak. George is many things: husband, father, businessman, and he’s also a holocaust survivor. Throughout our interview, three main themes emerged: fear, anger, and hope. In this three-part mini essay series, I plan to explore each of these through the lens of George’s story in contrast with what we as a Jewish community are facing today, continuing in part three with hope.  Hope can be a difficult emotion to muster in any circumstance, especially less than ideal ones such as trying to build a life for yourself post-Holocaust as a Jewish man. It didn’t take long for George to realize that the life he wanted for himself required a new country entirely, so he left his home with one of his cousins to get across the Hungarian border to a refugee camp in hope of making it to America. The two hired a guide, who knew the border guards and patrols to help them get across.  However, by that time the Soviet Army had come to Hungary to shut down the revolution. Many Soviet soldiers had come to patrol the border that had been abandoned by the Hungarian patrol. They did this by spacing tanks at certain distances apart, and then the tank crew would patrol that area. So for people like George and others trying to escape, they had to navigate through the minefield while also avoiding the Soviet patrols. George shared that the first time he tried, they were caught. The Soviet soldiers took them back to the tank, took their papers away, and told George and his cousin to go home.  They went back home and in her usual determined fashion, George’s mother told him that he could not give up. George told his cousin they were going to try again, and a few nights later, they convinced some locals to guide them through and this time they made it.  This story reminded me so much of my first article about George, in which I shared the story of how his mother had to keep sneaking out at night to get George medicine he desperately needed when he was very young. She was captured twice in this process and still found a way to come back with the medicine for him. I feel it’s important to note that George certainly inherited his mother’s perseverance and determination, along with her resilience. George said, “We got into Austria. We were greeted by the Red Cross… and they hooked us up with the Jewish Agencies who were there to help us.” George and his cousin began to settle into life as refugees, hoping eventually to make their way to America. However, America was one of the highest requested locations to be sent to, so they began the long process of waiting their turn. Despite the turbulent journey it took to get to this point, things started to look up for George when he met a beautiful young woman, who would soon become his bride. He shared that “in one of the refugee camps, there were quite a few young people… We didn't have school. We didn't have work. So we played a lot. And we interacted a lot. And love blossomed among some of us. Julie and I found each other irresistible and we became a couple and we had hoped that we would be able to go to some place together. So we became refugees and stayed in Austria for almost a year.” It didn't take long for Julie and George to fall deeply in love, and decide they wanted to spend the rest of their lives together. The two soon found out that George got permission to go to the United States, but Julie hadn’t yet. The US Embassy told them that if they were to get married, Julie could go with George to America, so that’s exactly what they did.  However, Julie was in the refugee camp with her mom, who had her mind set on Julie marrying a rich man. George explained that Julie’s “mom was not in favor of her 17-year-old daughter marrying a penniless refugee. Her ambition was to go to Canada or the United States, but at that time Canada was the most likely. Go to Canada and marry a millionaire.” George said that it took some convincing for her mom to get on board, but, “Julie was totally determined that I was the one.” The two set off on their journey to America together and began their new lives in Miami, and eventually Los Angeles. Flash forward decades, and the two have had a very successful life with a beautiful family to show for it. They are still happily married, living in California. Now, the reason I picked this story in particular to represent hope is because I feel like it shows how love and new dreams can blossom in even the darkest of times. The story also just goes to show that you never know when you might stumble upon the love of your life, gain access to a new opportunity, or have the chance to write your own story. Despite the harshest of conditions, George never gave up and he never stopped fighting the life he knew he deserved.  Despite the turbulent times the Jewish community is currently facing, I feel that it is crucial to keep in mind that hope can bloom under any condition if you simply have the courage to hold onto it. Stories like George’s and so many others can serve as a reminder that we must continue to look for the light even in the darkest of places.

As many of us recently found out, Rabbi Maddy will be transitioning over to work as a rabbi at Congregation B’nai B’rith at the start of next year! She has been a gift to the students of UCSB at Hillel, and we are all incredibly grateful for her dedication to our community. I recently had the privilege of sitting down with her to reflect on her time spent at Hillel and discuss her various accomplishments. In regards to one of Rabbi Maddy’s favorite memories, she fondly described getting to lead the Birthright trip in the summer of her first year. She explained that it was her first time being on the trip in the role of an educator instead of a participant and had the opportunity to form many strong connections with students, which have flourished since the trip. Another experience she talked about was getting to lead Shabbat services with students. Rabbi Maddy discussed that at the start of her journey as a rabbi, she had been very excited and focused about things such as programming and the educational aspect of being a rabbi and less about prayer. Her time at Hillel allowed her to guide students through the process of leading a service (whether they had experience or not), and this was incredibly meaningful for her. To build off of this, Rabbi Maddy reflected by stating that she thinks the thing she is most proud of is the relationships that she has built with students. Whether that be through providing mentorship to student leaders or through the expansion of educational opportunities, which allowed her to work with more of the Jewish students here at UCSB, this is something that she looks back on with pride. These are just a few snippets of what Rabbi Maddy has done during her almost three years at the Santa Barbara Hillel. Her work here has been extremely impactful on Jewish students. She is a remarkable human and has helped to create a space where students feel supported and seen. I personally have gotten to led Shabbat services with her on many, many occasions, and her encouragement and excitement for student involvement have truly made me feel more confident in my own leadership abilities, along with making me feel more connected to the Jewish community. Rabbi Maddy will be dearly missed, but her new role at Congregation B’nai B’rith also holds many exciting new opportunities. She emphasized how much she loves the Santa Barbara Hillel community and that this transition to her newer role will help to immerse her in the greater Santa Barbara Jewish community, and thankfully, she still will not be too far away! Rabbi Maddy expressed her excitement to work with whole families and build connections with members of Congregation B’nai B’rith across many ages. She will get to do this through baby namings, b’nai mitzvahs, pastoral care, etc. These are things that she has gotten to do less in her time as a rabbi, and this provides her with a new opportunity to learn and grow and continue to strengthen the Jewish community! We all hold so much love in our hearts for Rabbi Maddy. She is truly so phenomenal and an inspiration to us all. Her time at Hillel has impacted students in a deeply profound and meaningful way, and we are so, so grateful. We love you, Rabbi Maddy!!!!

Critics are calling it the most gritty, groundbreaking portrayal of international travel to date. Audiences are refreshing their screens every minute just to catch a glimpse of their favorite hotel guests’ drama. The whole world is waiting in unmitigated suspense for what happens next. If you thought I was talking about the hit HBO drama White Lotus , you’d be sorely mistaken. Get ready for an earth-shattering screenplay on AEPi’s exciting 2025 trip to Cabo, San Lucas. Fraternity everyman and NJB, Eldod Lalehzarian, struggles to balance his well deserved vacation and a group of UCSB travelers that are anything but flexible or passive. Including… The bombastic, raspy voiced Israeli – Corelle – wrangling her friends as they swear they’re just gonna take one more picture and then they can finally leave for the club. Drunk ex-president of AEPi – Eman – in a desperate attempt to drag everyone to Saloon. Natalie and her never ending mission of explaining Jewish shit to resident goy, Bella. Fresh-off-the-boat Ilai and his rags to riches transformation into a Student City employee. And newcomer Romi trying to make sense of it all in the wildest spring break of her life. Will Ethan Rashtian finally convince eccentric bartender Javier to stop pouring him unwanted Tequila shots? How many activities will Gloria, Yael, and Liz evade in their self proclaimed girls trip? Will Josh manage to save his fellow Jewish Gringos in an attempted Uber kidnapping? And when will Ben and Ariel put a ring on their new foreign loves? All of this will be answered, and more, on April 11th  in the exciting, all-telling expose and screenplay- Where the Fuck The Function? “Crash the fuck out! U get ONE last night!” - Jordan Marom

פּוּרִים Purim occurs on the 14th day of the month of Adar in the Jewish calendar, which this year landed on the evening of March 13th through the evening of the 14th. This holiday is based on the events described in the Book of Esther, and dates back to the 5th century BCE. It is one of the only holidays that celebrates a story in which God is not referenced, and instead focuses on Jewish survival and resilience in the face of antisemitism and a plot to destroy them. Purim is celebrated by reading the Scroll of Esther (Megillah), festive meals, giving gifts to those in need, celebrations and parades, and wearing costumes - which has fueled its reputation as a “Jewish Halloween.” The Book of Esther The story found in the Book of Esther is set during the reign of King Xerxes I (referred to as King Ahasuerus in this story) of ancient Perisa, who reigned from 486 - 465 BCE in the city of Susa, a capital of the Persian Empire. The events of the story take place in the 5th century BCE, and begin when the Persian King banished his queen Vashti for her refusal to attend his banquet. Xerxes I requested that beautiful young women be brought to him from his kingdom, and from those women chose Esther, who hid her identity as a Jew on her cousin Mordecai’s suggestion.  Mordecai had raised Esther, and one day overheard a plot which involved killing King Ahasuerus. Mordecai informed Esther of this plot, and she told the king, who thwarted the attempt on his life. His act of heroism was recorded in the Royal Chronicles, and stored away.  King Ahasuerus had an advisor named Haman, who is the antagonist in the story of Esther and Mordecai. Haman is said to be a descendant of the Amalekites, who were historical enemies of the Israelites. When Mordecai refused to bow down to Haman, Haman devised a plan to seek revenge against him due to his wounded pride and deep seated dislike of the Jewish people. Haman begins to manipulate King Ahasuerus to make him believe that Jews are a threat to the kingdom as they do not respect the king's laws, and therefore deserve to be exterminated. Through a lottery, Haman chose the day for which the Jews would be exterminated to be the 14th of the month of Adar, which would later be known by the Jewish people to be Purim. King Ahasuerus approved his plan, still unaware of Queen Esther’s identity. The word Purim is devised from the word ‘lots’ (pur) in Hebrew, referring to the lots in which Haman drew from to choose this date. (‘pur’ = פּוּר)  One night, King Ahasuerus was reading the Royal Chronicles, and stumbled upon the record of Mordecai’s act of loyalty in preventing the plot of his assassination. The King wished to honor Mordecai, and asked Haman “What should be done for the man whom the king delights to honor?” Haman, believing that the king was referring to himself, proceeded to suggest a lavish ceremony, which included a parade on the king's own horse, dressing in royal garments, and a proclamation of the individual's greatness. Haman was infuriated to learn that these honors would be given to Mordecai.  Image: The Triumph of Mordechai  by Pieter Lastman, 1624. Collection of the Rembrandt House Museum. Humiliated, Hamam's vendetta against the Jews grew, and he ordered the construction of gallows for Mordecai. Mordecai soon learned of his plot to exterminate all the Jews in Persia. Again, he passed the knowledge of this threat to his cousin Esther, and urged the Queen to do something to stop it.  Queen Esther hosted a banquet for King Ahasuerus and Haman after learning of Haman’s plot. At this banquet, Esther courageously revealed her identity as a Jew, and announced Haman’s treachery against her people. The king was furious that Haman had plotted against his wife, and ordered his execution on the gallows that he had made for Mordecai. King Ahasuerus granted the Jewish people the right to defend themselves against those who wished to exterminate them through a new decree.  The 13th day of Adar, the Jewish people of Persia defended themselves against Haman’s supporters who wished for their downfall. Those who were emboldened by the king's earlier decree which legitimized Haman’s planning of their attack rose against the Jewish people, and in the city of Susa, victory was granted to the Jewish people on the 15th of Adar.  Celebrations The reading of the Megillah (The Book of Esther) is traditionally done during Purim. The reading is done once on the evening of Purim, and again the following morning. Usually, listeners will boo or create noise anytime Haman’s name is mentioned as the story progresses. Plays or comedic skits have evolved from the readings of the Megillah, where communities will retell the story in engaging and entertaining ways. These plays have become a favorite tradition for many Jewish people during Purim. Festive meals, like with most Jewish holidays, is tradition with Purim as well as gift giving. Gifts are given to friends and family, though another aspect of Purim is giving to charity by giving at least two gifts to the poor. This is done to ensure that everybody can participate in the festivities of Purim.  What may be the most well-known tradition of Purim is the aspect of partying and dressing up in costume. The aspect of dressing up in costume has been associated with Halloween, though it reflects Esther's hidden identity when she became queen. Costumes symbolize not only that people or things may not always be what they seem, but also a reversal of fortune. In the Book of Esther, the Jewish people reversed the fate of what was supposed to be the day of their destruction into a day of resilience and victory. With most Jewish holidays, the celebrations that accompany Purim represent the joy and gratitude for Jewish survival, and the celebration of Jewish life. Purim has had a dramatic impact in Jewish communities, most notably in Israeli cities.  Journalist Rachel Neiman credits Tel Aviv’s party reputation to Purim celebrations, which date back to the first Adloyada Purim parade in 1912. Tel Aviv has been the host of Purim parties for over a century, and it began with students, workers, artists, and musicians parading through the streets. Meir Dizengoff (the first mayor of Tel Aviv and head of its founding Ahuzat Bayit society) made these Purim parades annual, and over time the festival evolved as groups like Hevre Trask (known for their chaotic and loud behavior) collaborated with figures like Baruch Agadati, who introduced Purim balls and beauty pageants. The Purim parades became a reflection of the times, where artists, writers, and public figures shaped the themes of the parade. Topics like Jewish immigration to the rise of anti-Semitism in Europe were portrayed through art and performance, and floats served as a platform for political commentary. The German Consulate demanded an apology from Tel Aviv Mayor Dizengoff in 1933 for the parades’   depiction of Adolf Hitler holding a spear over two corpses with a sign saying ‘Death to All Jews.’ Dizengoff refused, and responded: “It is clear that this display is nothing but a spontaneous reaction reflecting a public view that is unwilling to accept the fate of the Jews of Germany. In fact, one wonders why the protest was not even sharper…”  By 1936, British restrictions, budget issues, and Dizengoff’s death resulted in the end of the annual Adloyada Purim parade. It made a comeback in Tel Aviv in 1955, later moved to Holon in the ‘70s, and returned to Tel Aviv’s on Sheinkin Street in the 1980s in a new way which reflected the rebellious spirit of the times. The parade featured punk rock music and art which lasted for days, and a street party which spread through the city, managing to embrace the chaotic energy of the early Adloyada celebrations without the government sponsorship.  Though the last official Adloyada Purim parade was held in 1998, the term Adloyada evolved to refer to Purim parades held throughout Israel. The term Adloyada was coined by poet Isaac Dov Berkowits, who found it in a passage in the Babylonian Talmud which states that on Purim, one should drink wine until they can’t tell the difference between the “cursed Haman and the blessed Mordecai”.  Image : Moksha Purim Party, Israel. Arad, Southern Israel. March 21, 2008. Photo by Leandra Fallis . Tel Aviv has only grown as a center of political commentary, artistic expression, and partying. Purim evolved into a holiday where any and all kinds of celebrations take place, from family-friendly events to disorderly costume parties. In Israel, the streets come alive with parades, street fairs, community gatherings, and concerts. Traditional foods like hamantaschen are shared, and the environment yields a sense of unity and joy within the Jewish community. Purim is primarily a holiday to celebrate Jewish resilience, and celebrate life. The 2025 celebrations featured these aspects along with a unifying symbol of honor for the fallen Bibas children, who were murdered by Hamas during their captivity in Gaza. One of the boys, Ariel, loved the DC character Batman, so children across Israel and other parts of the world dressed up as Batman during this year's Purim celebrations.  Throughout times of global anti-Semitism, persecution, terror, and tragedy, Purim celebrations remind the Jewish people of their strength and resilience, turning moments of fear into moments of community and joy. The holiday’s tradition of satire, parades, music, and costume serves as a powerful reminder that Jewish identity and culture will endure not only through survival, but celebration.

Regardless of its title, Tomorrow, and Tomorrow, and Tomorrow  is a book you should absolutely read today, not tomorrow. It’s a deeply moving tale about two video game enthusiasts, Sadie Green and Sam Masur, who fall in and out of friendship and professional partnership throughout their lives. Their journey starts with a secret bat mitzvah project and quickly transforms into so much more. I’ve often heard that this novel is considered to be a modern-day masterpiece, but I didn’t know until just before I started reading that it was one that features such incredible Jewish protagonists as well. Sadie and Sam both have Jewish ancestry, as Sadie is Eastern European Jewish and Sam is half-Jewish and half-Korean-American.  From the first page, readers can see that Judaism is evident in this story  – Sam is immediately described as “a nice, ostensibly Jewish boy” with curly hair. When we meet his soon-to-be-friend Sadie, Judaism once again makes its way to the forefront as we discover that Sadie’s preparing for her bat mitzvah. The two connect over their love of video games in a children’s hospital where Sam is recovering from a severe foot injury. When a community service opportunity for her bat mitzvah is presented by befriending Sam, Sadie eagerly takes a chance. The resulting ripple effects will change her life forever. While this novel primarily focuses on the power of video games and human connection, Judaism weaves its way into the narrative beautifully. There are a variety of Jewish characters beyond our two protagonists, some of who are shining lights like Sadie’s sweet and wise bubbe Freda as well as others who are far more morally questionable like the game developer Dov. I appreciated that there was such a wide range of personalities who were all Jewish, showcasing how the Jewish religion manifests differently for each individual as opposed to having just one character serve as a sweeping generalization.  Though the plot line didn’t revolve directly around Judaism, this book stayed authentically Jewish with fantastic little one-liners. Hebrew and Yiddish references were abundant throughout the novel, as characters would casually mention matzoh or say “mazel” to someone. My favorite reference is when Sadie lists her favorite things and challah makes a winning appearance alongside tote bags and yoga. The lingering effects of the Holocaust on the Jewish population are also brought up and discussed with care. Sadie’s grandmother Freda is a Holocaust survivor and Sadie honors her through one of the first games she develops, which delivers a powerful message as it warns how ignorance can lead to bigotry.  From its gorgeous imagery to its fantastic dialogue, it’s easy to adore this book. It will definitely teach you some new words to add to your vocabulary (ten points to anyone who knows what “bloviating” means), but it will also teach you so much about life and the importance of having people within it who truly know you. Reading this at 22 is fascinating, as I’m at the halfway point of the narrative for these characters. One day, I look forward to returning to this book once I reach the age of Sadie and Sam at the end when they’re 37. Yet I suppose that will be tomorrow, and tomorrow, and tomorrow.

Easy Hamantaschen Ingredients: 3 large eggs 1 cup granulated sugar ¾ cup vegetable oil   ½ cup orange juice  2 ½ teaspoons vanilla extract 5 ½ cups all-purpose flour, or as needed 1 tablespoon baking powder  1 cup fruit preserves, any flavor Directions: Gather the ingredients. Preheat the oven to 350 degrees F (175 degrees C). Lightly grease cookie sheets. Combine eggs and sugar in a large bowl; beat with an electric mixer until smooth and creamy. Stir in oil, orange juice, and vanilla. Combine flour and baking powder; stir into batter to form a stiff dough, adding more flour if needed.
 Turn dough out onto a lightly floured surface and roll out into a 1/2-inch thickness. Cut into circles using a cookie cutter or the rim of a drinking glass; place 2 inches apart onto the prepared cookie sheets.
 Spoon about 1 to 2 teaspoons of preserves into center of each cookie. Pinch edges to form three corners.
 Bake in the preheated oven until lightly browned, 12 to 15 minutes. Cool on the cookie sheets for 1 minute; transfer to a wire rack to cool completely. Crunchy Pickled Salad Ingredients:     •    2 pounds Persian cucumbers     •    1/2 pound radishes (red or white)     •    1/2 white cabbage, shredded     •    1/2 cup fresh minced dill     •    6 tablespoons white wine vinegar (or more to taste - use a gluten free vinegar to make GF)     •    1/2 cup extra virgin olive oil (choose a mild-flavored olive oil for best results)     •    2 teaspoons salt (or more to taste) Directions: Slice the cucumbers into small rounds about ¼ inch thick. Do not peel them. Discard stems. Remove the leaves and stems from the radishes and slice them into thin rounds. Place the cucumbers and radishes in a salad bowl along with the shredded white cabbage. In a small bowl, whisk together fresh minced dill, white wine vinegar, olive oil and salt. Add more vinegar to taste for a more pickled flavor, and/or more salt if desired. Pour the dressing over the salad and toss to blend. Refrigerate the salad for 30 minutes to let the flavors marinate. Serve cold

The renowned Batsheva Dance Company recently brought their latest performance, MOMO , to Santa Barbara—and it was nothing short of mesmerizing. Batsheva Dance Company is based in Tel Aviv and was founded by Martha Grahm and Baroness Batsheva de Rothschild in 1964. Known for contemporary and modern dance, Batsheva delivered a piece that was as thought-provoking as it was visually stunning. When I arrived at the Granada Theater, I was surprised to see a mass, not very large but still present, of protesters outside the theater handing out fliers in line and many police officers. These protesters were accusing a dance  company – one that has clearly stated their hopes for a permanent ceasefire – of artwashing, ethnic cleansing, and genocide. That surprise evaded after confronting the truth for the thousandth time: the Jews will always be attacked, even for dancing.  I sat down in my seat and the performance began unexpectedly: the house lights remained on, and there was no music. Four male dancers slowly walked across the stage, each with one hand placed behind their back on their hip. This quiet, unusual, and almost meditative opening created a sense of anticipation that set the tone for what was to come. As the music entered, it featured string instruments with distinctly Jewish scales, immediately evoking a familiar emotion of Jewish connection - and a melancholic air filled the room as I was reminded of the current and cyclical hate we face. The strings gradually shifted into a classical style, blending tradition with modernity. While the tempo of the music generally remained constant, the dancers alternated between slow, deliberate group movements and sudden, fast-paced solos that stood out like emotional bursts. That melancholic mood carried through the piece, often expressing a kind of agony that felt deeply personal, current, and raw. Electronic sounds layered with the strings added a haunting and more experimental atmosphere, and the contrast of the dancers’ movement between slow motion and rapid became a recurring theme. One of the show's most striking moments and aspects came when the original four male dancers began to climb the wall at the back of the stage. With the help of hidden rock-wall-type supports and exact lighting, they appeared to float. Once up on the wall, they sat facing the audience for a while.  Later, ballet barres were brought out, and the dancers performed a brief yet incredibly satisfying sequence of fast, synchronized movements. The symmetry and precision were visually rewarding, offering a hint of tradition and clarity in the otherwise emotionally and physically complex performance. A recurring action involved dancers raising one hand – palm facing the audience – as a deep and loud trembling vibration sounded. That action became more frequent until it pulsed every couple of seconds. This repetitive motion, paired with occasional yelling in non-languages, added an intensity and urgency that built throughout the show and left the audience with unlimited paths of imagination and interpretation. Toward the end, the dancers formed a rotating line at the front of the stage, spinning like a living sculpture. Many of them climbed the wall once again—this time as a way to exit—climbing and crawling off of the stage, unlike any piece I have seen. Despite the unfortunate scene outside, I felt immense inspiration and pride watching this performance. In a time of noise and conflict, Batsheva delivered something unforgettable: the quiet power of art that dares to speak.