Looking for your new favorite Hanukkah gift? For any reader obsessed with cheesy rom-coms, The Matzah Ball  may be your perfect present. Though the phrase “matzah ball” may make you think of your favorite Passover delicacy, this time around it’s all about the magic of Hanukkah.   Written by author Jean Meltzer, The Matzah Ball  has everything you need to fall in love this holiday season: a dual-perspective Jewish romance, adorably awkward characters brimming with wit, and references that will make those long years of Hebrew school totally worth it. While it may be powdered with the occasional cliche, just like a jelly donut this book is certified sweet. It all starts with a dark secret before the eight days of lights: our Jewish female protagonist loves Christmas. While some may see this as less of a horrifying revelation and more of the American Jewish norm, Rachel’s love of the holiday isn’t just about blasting “All I Want For Christmas is You” in her car (because let's be real, who among us Jews can resist Mariah Carey’s whistle notes?). This obsession of hers is something else entirely: Rachel’s a full-time Christmas novelist with an overflowing collection of 237 miniature Santas. As the daughter of a well-known rabbi, Rachel hides her Christmas obsession from everyone like it’s the afikomen. She almost gets away with it too – until one day, her literary agent asks her to stop writing about mistletoe and start writing about menorahs.  In the quest to find inspiration for her very first Hanukkah novel, Rachel ends up reconnecting with an old flame from her Jewish summer camp. To those worried about the snowstorm of Christmas-related content, you’ll be happy to know her love interest’s name is Jacob Greenberg, which is the most classic Jewish name ever heard (for any non-Jews reading this, this is basically our version of John Smith right here). When they were young teens at summer camp, Rachel and Jacob were enemies then lovers then enemies again, pranking each other endlessly until their relationship became more acidic than sour cream on latkes.  Now, over a decade later, Jacob is planning a high-end Hanukkah party called the Matzah Ball. He’s traveled all the way from Paris to New York City to convince Rachel’s famous rabbi father to join. When Jacob takes part in Shabbat dinner in an effort to win the rabbi over, he finds Rachel sitting right across from him. Can a great miracle happen here?    With plenty of chuckles and heartwarming scenes, The Matzah Ball is the kind of book you can easily breeze through in under a day. Though at times the eye-rolling moments feel like an eternity (I kid you not, one of the characters unironically said “Let’s put Judaism on fleek!”), this book also presents a surprising amount of depth. Rachel has myalgic encephalomyelitis (ME), a long-term illness often colloquially referred to as Chronic Fatigue Syndrome. This can transform daily tasks into difficult endeavors and we witness the tolls it has on Rachel throughout this book. Author Jean Meltzer has ME in real life and you could tell how meaningful it was for her to portray Rachel’s journey.  Conversations on Jewish values were also beautifully depicted in this novel. Though I’ll admit the emphasis on Christmas at first threw me off when reading, I quickly discovered that this book is a Jewish story through and through. From discussions of delicious rugelach to those on finding your bashert , this novel is a celebration of what makes the Jewish faith special in a world where it can often be drowned out. Just like the tiny half-aisle of Hanukkah decor at Target, we may appear small but our pride in our heritage makes us as mighty as the Maccabees.    Move over Hallmark Christmas movies – in true Jewish fashion, it’s time to bring in the chet  sound in front and celebrate an all-new Challmark  classic.

Mizrahi Heritage Month remembers over 850,000 Mizrahi and Sephardic Jewish refugees who were expelled from their homes in the Middle East, in countries including Egypt, Lebanon, Syria, Iraq, Libya, Morocco, Yemen, Tunisia, and several more during the mid 20th century. 70,000 additional refugees from Iran following the Iranian Revolution during 1979 to 1980 are remembered this month as well.   The Jewish Exodus from Arab Lands is a widely unknown piece of Jewish history. Mizrahi Jews from Middle Eastern countries fled persecution, oppression, and death, as their home countries enacted discriminatory laws, failed to prevent violent attacks against Jews, and encouraged antisemitism. As a result, entire communities that had lived in the region for a millennia were uprooted, forced into exile, and left without justice or acknowledgment of their suffering. Today, many of their stories remain unheard, their rich cultural heritage ignored, and their contributions to the societies they were forced to leave have been forgotten by most of the world. When the Babylonian Empire conquered the Kingdom of Judah and destroyed the First Temple in 586 BCE, many Jews were either killed or taken captive into Babylon, and the Jewish population was dramatically displaced. Few remained in Judah. The Persian defeat of the Babylonian Empire led by King Cyrus in 539 BCE permitted Jews to return to Judah and rebuild the temple. This marked the end of Babylonian Exile. Some returned, though because so much time had passed since their exile, many Jews remained in Babylon and the surrounding land.  The expulsion of the remaining Jews from Judea and destruction of the Second Temple in 136 CE by Roman occupying forces marked the beginning of a 2,000 year long exile of Jews from their ancestral homeland. A large Jewish diaspora developed, and communities formed in Europe, the Middle East, and North Africa. Jews who settled in the Middle East and North Africa became known as Mizrahim, meaning ‘Easterners.’ In 610 CE, a new religion emerged from the Arabian Peninsula, Islam. Arab Muslim armies soon conquered much of the Middle East. The Arab conquests transformed the region, and over time, populations of these areas like Syria, Iraq, Egypt, North Africa, and the Levant, came to be identified as Arabs. As a result of the Arab conquests, Mizrahi Jews were classified as Dhimmi, a status given to non-Muslims that designated them as ‘tolerated’ minority subjects under Islamic rule. While the Dhimmi system was meant to provide Jews and Christians protection, it also reinforced their inferior position in society. Jews were required to submit to various restrictions under this system. To name a few, Jews could not build synagogues taller than mosques, ride horses (which would place them physically higher than Muslims), or live in houses taller than those of Muslims. Jews were also required to wear a yellow patch on their clothing. Many wrongly believe that this practice of ‘identification’ was introduced by the Nazis, but it began over a thousand years before the Holocaust. Jews and other religious minorities were also required to pay a tax known as the jizya  for protection. Though the treatment of Dhimmis varied across different Islamic regions (some areas offering better or worse conditions) the system as a whole reinforced Jewish subjugation, shaping attitudes toward them as an inferior group. The Dhimmi system lasted in various forms across different Islamic empires and regions from the 7th century until the early 20th century. While this system was oppressive, Sephardic Jews often fled to countries where it was enforced, seeking refuge from harsher conditions they faced in places like Spain, where the Inquisition and forced conversions posed severe threats to their lives. In doing so, they joined their Mizrahi counterparts in the Middle East and North Africa. After the fall of the Ottoman Empire, countries like Turkey, Iran, Egypt, and Iraq were some of the last to maintain the Dhimmi system. Factors like European influence and internal reforms within Islamic countries have been attributed to this end. While the Dhimmi system is no longer implemented today, the majority of Middle-Eastern countries still have oppressive laws or practices that discriminate against Jews and other minorities, with the extent of discrimination varying across the region. In the 1930s, as Arab nationalism gained momentum across the Middle East. This was largely a response to colonial forces, but Jews became scapegoats for widespread social and political unrest. Arab leaders often targeted Jewish communities with state-sanctioned repression in order to rally public support. This period had a rise in intimidation, harassment, beatings, persecution, and murder against Jews. Nazi-controlled Radio Berlin had an Arabic language bureau, which was devoted to spreading antisemitic propaganda to the Arab world. A key figure in this movement was Haj Amin al-Husayni, the Grand Mufti of Jerusalem, who famously met with Adolf Hitler and discussed plans for the annihilation of Jews across the region. The Grand Mufti of Jerusalem was also responsible for spreading the rumor that the Jews were planning to destroy Al-Aqsa Mosque in Jerusalem, a fear-mongering tactic that continues to be echoed to this day. Al-Husayni proposed the creation of concentration camps in the Middle East and incited violence, declaring, “Arabs, rise as one man and fight for your sacred rights. Kill the Jews wherever you find them.” His words fueled antisemitic sentiment across the Middle East and contributed to a pattern of violent persecution that targeted Mizrahi Jewish communities. Iraq's government also fostered antisemitic sentiment during this time, which led to the Farhud Massacre of 1941. Mobs massacred women, children, and the elderly in the Jewish ghettos of Baghdad during the Jewish holiday of Shavuot. They looted homes, brutally attacked families, carrying out horrific acts of violence. These mobs who chanted “kill the Jews” carried out these atrocities with impunity, which caused profound fear among Mizrahi Jewish populations. Many Jews were betrayed by neighbors and police, some participating in the violence.  The Farhud, Baghdad, Iraq, 1941. (ANU Museum of the Jewish People) There were some Arabs who helped the Jews by diverting the mobs, claiming there were no Jews nearby or hiding them in their own homes. The Farhud left around 180 Jews dead, hundreds injured, and thousands displaced. This event is viewed as the turning point in Iraq for Mizrahi Jews, who feared for their lives and sought emigration out of the country. This violent wave spread across the Middle East, including Libya, Egypt, Syria, and other countries, where riots led to the torture and massacre of Jewish communities. A similar attack in Tripoli, Libya occurred in 1945, leaving around 140 Mizrahi Jews dead. Yitshak Dvas, a survivor of the 1945 Libyan riots recounted the traumatic event in The Forgotten Refugees (2005) , when his life forever changed: “I ran and they were chasing me until they caught me. They beat me up until they got tired of it. They wanted to cut my arms and legs and my head too, with axes. Then they got tired. They thought I was dead.” (Translated from Hebrew).   Sixty years later, Yitshak’s body unmistakably tells his story, his hands gruesomely scarred, and his wrists bearing deep lines where the axe cut into him.    Nissim Barda, another survivor of the 1945 Libyan riots, recounted in the film, “I went into the room… I found children, a pile, six, seven, eight little children, babies… all the house was one pile - burnt. The smell of a burnt human being is terrible” (Translated from Hebrew). Violent demonstrations and widespread attacks on Jews and Jewish businesses continued in almost every single Middle Eastern country during this period. In some Middle-Eastern countries, there were authorities or governments who tried to help Jews during these terrifying times, like Morocco, where King Mohammed V resisted Nazi pressures to hand over Jews during World War II, famously declaring, “There are no Jews in Morocco, only Moroccan citizens.” The Jewish population in Morocco today reflects that of its better stance against antisemitism during these times, though many still chose to leave due to increasing hostilities including threats, violence, and rising antisemitic rhetoric. In Oujda, Morocco, 47 Jews were killed during the Oujda Massacre, along with many injuries and the looting and destruction of Jewish homes and businesses. Actions like these across the Middle East contributed to a climate of fear which led to the mass exodus of Jews from Arab countries.  After the establishment of Israel in 1948, many Arab countries directed their anger on their own Jewish citizens. In many cases, governments failed to protect Jewish communities or actively worsened their oppression. In Egypt, the government initiated a wave of repression against Jews, including the arrest of Jewish businessmen, the confiscation of property, and forced expulsions. In Syria, Jews were subjected to harsh restrictions and surveillance, and many were driven from their homes following violent riots, with the government offering little to no protection. In Yemen, Jews were subject to violent persecutions, forced conversions, and restrictions on their movements, which culminated in the 1949-1950 Operation Magic Carpet , which resulted in the mass evacuation of over 40,000 Yemenite Jews to Israel. These events and many others like them culminated in the largest Jewish migration out of Arab lands, where those who were expelled or forced to flee became refugees.  Yemenite Jews at a refugee camp, Ein Shemmer, Israel 1950.  (Hanns Pinn, GPO National Photo Collection) Following the Six Day war in 1967, Mizrahi Jews in Arab countries faced more severe persecution and discrimination, often enacted by leadership. The Egyptian government forcibly gathered over 400 male Mizrahi Jews, who were beaten, tortured, and humiliated - many of whom were never heard from again - while also expelling many of the remaining Jews and confiscating their businesses and properties. In Iraq, Saddam Hussein arranged the public hanging of nine Jews in the  middle of Baghdad, an event which was attended by half a million people. This event was shown on television all over the world. The seizure of Jewish property and assets across Arab countries following their expulsions is estimated to be valued at $6.7 billion - reflecting the scope of their displacement. The Jewish community in Iran is one of the oldest in the Diaspora. Before the Islamic Revolution, Iran was an important ally to Israel, and even aided in the safe passage of Jewish refugees during the Exodus from Arab lands. Even today, Iran is estimated to have under 10,000 Jewish citizens, the second highest number in the Middle East. However these numbers were much higher before the Revolution, where persecution, discrimination, and anti-Israel rhetoric created a hostile environment for Jewish people. The 1998 execution of a Jewish businessman, Ruhollah Kakhodah-Zadeh sparked fear for many Iranian Jews, and the imposition of Sharia Law made many Jews in Iran decide to head to safer lands. The majority of Iranian Jews left for Israel, the United States, and Europe.  As of today, very few Mizrahi Jews remain in Arab countries. However, Mizrahi culture has had a profound impact in Israel, where Mizrahim make up around half of its Jewish population. Mizrahi influence is clearly reflected in Israel’s food, music, and society. Israeli dishes like sabich, hummus, falafel, and shakshuka are rooted in Mizrahi and Middle Eastern cuisine. Mizrahi music blends Arabic melodies and Hebrew lyrics, and is today a dominant force in Israeli pop music, with artists like Itay Levi and Omer Adam shaping the modern musical landscape.  Yemenite Israeli band A-WA (Album cover of “Bayti Fi Rasi,” 2019) Remembering Mizrahi Heritage and history is crucially important, especially in today's divided world. Mizrahi Jews have contributed so much to today’s society, and their persistent survival throughout thousands of years of oppression and persecution is inspirational. With a rich cultural heritage that they refuse to leave behind, Mizrahim remind us the importance of cultural diversity and acceptance. Speaking about their stories and learning about their eventful history will prevent the Mizrahi refugees and culture from being forgotten. “That we are free, safe from persecution, and in charge of ourselves - these things are new. But that we are here in the Middle East? There is nothing new about that at all.”  - Matti Friedman Interview with Zoe Ziv Zoe Ziv is a 4th year Psychology and Brain Sciences major and a fellow Mizrahi student at UCSB. I would like to thank her very much for her time to take this interview and for reaching out to her grandparents to share her family’s story. What country or region does your family come from, and have you been able to visit that country? Both of my grandparents are from Meknes in Morocco, and I’ve been to Morocco once. I used to live in Spain and it was a very short flight from there. It was really fun, I got to meet a lot of family members who stayed in Morocco. How was your family affected by the Jewish Exodus from Arab lands? Both of my grandparents moved around the same time period in the 60’s, thankfully in Morocco the situation was a bit better for Jewish people, the kings of Morocco recognized the productivity that the Jews brought to the country and they weren’t like ‘everybody get out.’ But there was a lot of social discrimination and uncertainty in not knowing if there would be an exodus. The uncertainty and need to feel safe is what made them leave Morocco and move to Israel. What role do you think the younger generation of Mizrahi Jews can play in ensuring that Mizrahi culture and history are not forgotten? I think things like the magazine you guys are doing and bringing awareness to that part of history is important. Also bringing friends to Chabad so they can see the diversity, I love coming to Chabad and seeing people who aren’t Jewish. A lot of media now is saying ‘go back to Europe’ when a lot of our families didn’t come from Europe. Especially in times like these where there’s conflict and a lot of Israel hate, Mizrahi Jews can sometimes be left out of the big equation of things and we’re kind of erased in that sense because we don’t fit what the anti-Israel people want us to be. We’re not white and we’re not colonists, we were ourselves kicked out of these countries.  What role do you think the younger generation as a whole can play in ensuring that Mizrahi culture and history are not forgotten? It’s important that Jewish people feel safe sharing their Judaism and history with their friends. Especially now it seems like people aren’t as open to hearing about Jewish history, but I think others can make space to hear others stories. It doesn’t always have to be a political debate, people could be more open to just hearing everybody’s truth. I’ve also noticed when watching TV shows or movies and there’s a Jewish character, they’re almost always Ashkenazi. Like in New Girl, there’s Schmidt whose Yiddish and these characters usually mention gefilte fish or other traditionally Ashkenazi things. I think it’s great and I’m glad there is some representation, but I can’t think of one Mizrahi Jewish character in a movie or TV show, and we need more Mizrahi representation. Also, other groups like Ethiopian Jews or Indian Jews - there are so many different communities within Judaism that make up a large portion of the population and aren’t represented. In the past year, there has been a great increase in discussions about Jewish heritage and ancestry. Do you feel like Mizrahi Jews have been accurately portrayed in these discussions? I feel like we are sometimes cut out of the discussion because we don’t fit that white colonist narrative. My mom isn’t white, but people like her aren’t truly seen because they don’t fit that description. Do you feel that Mizrahi Jewish voices are being heard today in these discussions? Not really. I’ve seen a few posts online here and there by Mizrahi people, I know that I’m getting posts like those because of the algorithm. But I wish there was more. Do you feel that Mizrahi Jews face any unique challenges today in terms of identity or visibility? If so, how can these challenges be addressed? It's similar to how when gay people in Israel speak out they get told they’re pinkwashing, and using their identity to prove a point. I think that same thing is done to Mizrahi Jews and Muslims living in Israel. I have Muslim friends in Israel, my grandpa works with a lot of Muslim people, when we speak out we get told that we’re ‘just trying to prove a point.’ We should be heard. It also feels like Jews don’t have a place in activism anymore, which is sad because we’re one of the smallest minorities in the world.  What role does food, music, or other cultural practices play in your connection to your Mizrahi heritage?  Food is so important in Mizrahi culture. We would always go to my Moroccan grandparents house for events, dinners and shabbat. I think the culture of family is also important, it's very family-oriented in Morocco, there’s always a lot of hugs, crying, and emotion. Music too, the more Arabian-sounding music, I love that. How would you like to see future generations of Mizrahi Jews connect to their heritage? I think especially now, the most important thing is to be vocal and not let our identities get erased - we were very recently kicked out of all these countries.  What kind of tough decisions were made by your grandparents when leaving Morocco? (ex. Leaving behind valuables, friends, culture, etc.) Is there anything they miss about Morocco? Thankfully, both of my grandparents wanted to leave, and most of their families came with them so they didn’t face too many challenges. People just want to be with their culture. All of my grandparents' friends are Moroccan, Morocco is Israel now in his mind. Everyone he knows is from Morocco, he speaks French to many of them. When asking my grandpa if there’s anything he misses about Morocco, he said there’s nothing to miss, his culture is here [Israel]. How was the transition to Israel for your family?  I think the transition was good, both of my grandparents were a little older when they moved, they were at the age where they were ready to find a job and work. Thankfully they moved with the rest of their family so there was support for them as well. On one side my grandma’s family owned a little store, so they were all able to work and help out there. On my grandpa’s side he was able to get his degree, the rest of his family supported him and he supported them.  Lastly, do you have a favorite saying, story, or traditional dish that your grandparents passed down to you? A story my grandfather told me: He was the youngest of eleven siblings, so he was sometimes overlooked. He grew up in Morocco and lived there until he was nineteen. The year following his high school graduation he worked to help his family, something he and his siblings did throughout their childhood. He helped a middle-aged man who owned a gym get his high school diploma, and in return the man let him work at his gym for free. My grandpa always shows me photos of him flexing from the days where he got to workout at this gym for free. He works out to this day and he’s probably more fit than I am, which is why I love this story.  -Shani Levy-Richards Sources: Cohen, Mark R. The "Golden Age" of Jewish-Muslim Relations: Myth and Reality . Princeton University Press, 2005. The Forgotten Exodus: Iran." AJC Podcast , American Jewish Committee, 13 Jan. 2020, Link . The Forgotten Refugees . Directed by Lawrence Weschler, 2005. Link Wagenhofer, Sophie. "Contested Narratives: Contemporary Debates on Mohammed V and the Moroccan Jews under the Vichy Regime." Quest. Issues in Contemporary Jewish History  4 (2012). “Hajj Amin-Husayni Meets Hitler.” Encyclopedia of the Holocaust , United States Holocaust Memorial Museum. Link International Religious Freedom Reports for 2023. U.S. Department of State. Link King Jr, Martin Luther. "Israel - The Imaginary Jew in Collective." Antisemitism Explained  (2011): 174. Mor, Aharon, and Orly Rahimiyan. "The Jewish Exodus from Arab Lands: Toward Redressing Injustices on All Sides."

Thanksgiving dinner has long been the battleground of fundamental differences for extended families collecting after another year of ever further polarized drift. For decades, the American Jew was exempt; Jewish communities were religiously and politically defined, and therefore homogenous. Besides the occasionally seen orthodox, the Jews near the nexus of American culture have long been overwhelmingly Democratic. Since Truman’s welcoming of Jewish refugees in the wake of the Holocaust, votes have consistently gone upward of 80% blue—at some times the most uniform of any major ethnic group. At most Turkey Day gatherings from Beverly Hills to Brooklyn, the divides of age and experience have dwarfed any of politics or conscience. Not anymore. Two factors have contributed to this assimilation into the culture of brokenness: Foremost, America is at yet another peak of polarization in the continuing Trump era, though distinctly diminished from Civil War and Covid-era heights, and no one is excepted. Personal and lifestyle choices are waved as banners of affiliation to one ideological regime or another, to the exclusion of any other purpose. These badges are bought and sold by a mountingly sensitive body politic as the cultural context shifts beneath our feet. A few years ago, the newest Tesla was likely driven by an overpaid progressive product manager to and from the Menlo Park office of a nonsensical startup. Now, it’s more likely a blinged Miami status symbol paraded down Collins Ave by a gym-supplemented cryptobro to the soundtrack of The Tucker Carlson Show. Brazen examples come in the form of moments of political opportunism and their cultural consequences. In August, RFK Jr.’s endorsement auction played out as it did. By nightfall, it had led to the widespread identification of (previously culturally liberal) natural medicine with the rightwing raw milk skepticism of this week’s modernity. Even the relatively homogenous American Jewry is no exception; families share an increasingly schismatic and fractured world with less and less in common. The glue of religion shrinks in American life for the 6th decade in a row. News, social media, diet, housing, and transportation come in red or blue packaging, and one must choose. Simultaneously, the shock of October 7th washed throughout the Jewish world and continues to reverberate. An outpouring of grief, prayer, and virulent anger has resulted in the highest levels of political and religious engagement among American Jews in generations. Prominent figures in business, entertainment, and government used their positions to advocate for the Jewish future in a burst of energy that has largely yet to subside. But the times are the times, and two polarized visions have emerged. In one, an old, tired, and zionist Joe Biden has worked against the odds to thread the narrow path of diplomacy for an increasingly isolated and pyrrhic Israel. On the other, Biden’s work was to slow down Israel’s just retribution and derail its future security to appease his party’s loudest, leftest elements. In this view, Trump, while perhaps distasteful, offers steadfast support and a mandate for war to its true conclusion: the destruction of the enemy. Therefore, for the first time since the Second World War, America’s powerful and popular Jews did not stand uniformly behind the blue banner. Once stalwartly liberal, New York’s financiers split. It is difficult to overstate the significance of such emblematically leftwing characters as Bill Ackman moving to the right alongside entire precincts of Brooklyn’s densely Jewish neighborhoods. The dust is yet to settle, and estimates vary widely, but it is clear that Jewish Americans are more invested in and divided by politics than before the attack. Some statistical analyses might discredit such a confident claim. One might point to an NBC News exit poll suggesting wide margins for Kamala Harris among Jewish voters. But these sources fail in two places. First, they do not control or correct for sampling biases and voter shyness, an effect most strongly observed in supporters of Trump far-flung from his traditional base—like Jews. Second, they fail to properly weigh the power of rich and influential Jews’ endorsements and money, even if the premise is accepted that the Jewish electorate itself was not broadly swayed. When considering the broader rightward shift documented in almost every minority group this election cycle, that premise dissolves. Other exit polls, as well as the sum of election results from heavily Jewish precincts, plainly show what anyone in the community could easily tell you: in the wake of that Black Shabbat, polarization has—finally—come for the Jews. Historically, religion and cultural memory have worked to maintain shared identity in the face of hotly contested diverging futures. But ideologies adapt, too. The Holocaust itself has split into metaphors of oppression for the Jewish left and security for the Jewish right. New strains of progressive Judaism capture the desires of the young and compassionate to engage in ancient religion without forcing its old, conservative wisdom. New existential urgency in Israel’s physical security captures the minds and wallets of the old and wealthy—allowing them to forget the immemorial duty of the Jew to the stranger. America is a land of competition and optimization, and Judaism has never been battle-tested in such conditions. Quickly, it seems, we will share neither religion nor politics. What’s left? -Ephraim Shalunov

Twas the weekend of Pegisha, and all through Crown Heights, The Gauchos wreaked havoc from the very first night. Fabregging with Yehuda, l’chaims went berserk, While Jess and Liad hammered away at lab work. Already hungover at the crack of dawn, They waited for Rabbi, who slept an hour too long. And as pictures were snagged on the Staten Island Ferry, Gloria downed two Fireball shooters in a hurry. Then they took on the city, but still wanted more. Amit can calmly convey this to Rabbi, I’m sure. What’s 30 more minutes? Not like they’d get caught! Though it seems they lost interest in keeping Shabbat. The girls lit their candles, the boys got to praying. They understood not a word those Yeshiva boys were saying. And at one Shabbat dinner, to help ditch his host, Isaac fake shit his brains out; it was truly the most! When they all reconvened, Rabbi had one request: “Don’t go into the city in the middle of Shabbas.” This they did follow, and by that, I mean ignore. They hopped on the subway as he walked out the door. Their attempt to go clubbing had sadly fallen flat. So they settled for Taco Bell and called it at that. Meanwhile, poor Leah had locked herself out, But no one was ready for Saturday’s bout. Alarm bells were ringing for Rabbi this Chag, When only ten people were at the Razzag. The others were ice skating up at Time’s Square. “We’ll make it back for Rabbi’s sermon, we swear!” Meanwhile, as Nicole stumbled into a Satmar, Jen and other Nic were nearly hit by a car! And despite AEPi men scattered all round the plaza, Jasmine was convinced her man is fighting in Gaza. Where’s Ben and Kiana? Probably together. While Kayla was starting to look under the weather. Sivan, Avi, Leah haven’t checked in since Shuul, And at old 770, Justin’s speedrunning Yeshiva school? Llona, Eden, Ela, were smitten with Brooklyn. Though escaping the UK was enough of a win. And Noam was off making new friends just fine, Even if he looked faded half of the time. When our city adventurers had no more to explore, They found Rabbi waiting for them at their door. Tensions were high, choice words were spoken, But the Gauchos refused to leave Rabbi heartbroken! “Flowers won’t work," said Sam Rappoport, ‘Least they hadn’t panned out for him the evening before. Stuffed on overpriced sushi, Corelle finally solved it! “Let’s have a fabregan!” to which Mendy yelled “Lit!” And then they Iced Rabbi, oh what a surprise! At that point a little stroll sounded quite nice. So they danced and they sang with strangers on the subway, And NOTHING WENT WRONG ON THE BROOKLYN BRIDGE… That night, the Gauchos returned to the city,  Sam Erlikhman was busy, just not with SB. And even though Eman’s Reggaeton was a bust, At least Rachel didn’t leave Finny in the dust. As Shoshana and Morgan took on Broadway, Kevin did Kevin things, as he’d been doing all day. That’s when Misha found him asleep on a suitcase, As did Lior, who I assume slept at their place. Dalia’s voice was waning quite thin Celine’s still scouting out a man for Jasmine And also, where’s Julia? Or Lea? Or Paris? No way Ariel has been “napping” through all this! Though the Gauchos were groggy that bright Sunday morning, And Danielle was fighting off mild food poisoning, We got back to Cali more connected and Jewish Then ever before, and that’s all one could wish. So thank you, Rabbi Gershon, for the time of our lives, And for letting me go on Pegisha three times. When it comes to Chabad, there’s none like our own. Don’t believe me? Just go ask #BenBasson! -Allen Schultz

As the fall quarter comes to a close, we thought this would be a good chance to give an update on what Santa Barbara Jews got up to the past month! The energy and joy felt in this community have been palpable this quarter compared to last year and are a testament to the strength of our community.  There were a plethora of events held by Hillel and Chabad along with other Jewish organizations on campus that greatly contributed to this overall feeling, and made many individuals including myself feel very excited to get more involved in the UCSB Jewish community. I attended many of these events myself along with helping lead a handful of Shabbat services and have felt such an overwhelming amount of love and support from everyone I’ve come across. Some notable events this month included Israeli Dance Night, Sukkah Building & Decorating, Shakshuka in the Sukkah, S’mores & Speed Friending, Lunch in the Park, along with many various Shabbats featuring super yummy food. As I’ve been asking around trying to gauge what specific events other Jews in our community have enjoyed this month, food-related events have come up every time and seem to be a common thread across the board. I personally can attest that the catering at Hillel is top-tier, and many Jews and non-Jews alike show up every Friday to partake in a delicious meal. Additionally, many of the individuals I talked with spoke very enthusiastically about their love for the Jewish community in Santa Barbara and their excitement for going to events. I did not feel quite this same enthusiasm when talking to people last year and am so appreciative of the continued effort and dedication that Jewish organizations on campus have to enhancing the overall Jewish student experience. Our community here is truly so special and I feel so grateful for every individual I have gotten to meet and talk to.  Overall Jewish life this month has been very active and has led to the continuation of making memories, deepening connections, and spreading joy - all while strengthening our community as a whole! So while we all soak up the last of fall quarter, I hope there is shared excitement for what is to come! -Abby Eiselman

The Jewish people understand that our lives do not exist in a vacuum, but are rather part of an ever-evolving and ever-repeating story. We see this in all walks of life, from global tragedies to joyous celebrations. And sometimes in strange occurrences, like spontaneous road trips to the middle of nowhere. In a world full of deserts, we find ourselves as wanderers. This was no different for these two idiots, and their wild, spiritual adventure to Death Valley… Thus, we embark on the familiar story of Exodus . Shortly before Hashem executed his tenth plague – taking the lives of every Egyptian’s first-born child – he instructed the Jews to mark their doors with the sacrificial blood of the lamb, making it easier for his angel of death to pass over them. Therefore, it only made sense that this journey began with a similar sacrifice: an innocent bunny rabbit, hopping across the 90 Freeway. Albeit, the driver who hit it may have been less intentional than his ancestors, with a now blood-stained bumper, their journey into the heart of Death Valley was protected from the angel of death.  After attempting to sleep in a random parking lot, we, like Moses, were issued a proclamation by the law of the land: “get out!” Only our Pharaoh was a park ranger in tight-fitting khaki pants and a trail mix-stained shirt. With that, we began our long expedition to the promised land! Unfortunately, with an angry ranger on our tail, we had little time for the Guaca-salsa we acquired at Trader Joe's to coagulate. But if our ancestors could make do with unleavened bread, then maybe, just maybe, we could deal with eating our Trader Joe's Chili & Lime Flavored Rolled Corn Tortilla Chips without a dip. On our first hike of the day – Natural Bridge – we discovered a hidden passage through the canyon, which took us sky-high (20 feet or so). We can only imagine that our view from above felt similar to the triumph of the Jewish people when they witnessed the Red Sea. Yet, just as Pharaoh and his men had begun to chase the Israelites, we too found ourselves cornered. Another set of hikers were venturing up the narrow passage, and we were quite concerned about falling onto them. Not to mention, they didn’t seem to hear us screaming that we were coming down. However, we learned from the great Moshe that there’s power in communicating through rocks. So we began throwing tiny pebbles down the passage, making them aware of our presence. And this, B’’H, was enough to clear a path back onto the hiking trail. Soon, we encountered OUR Red Sea: the Badwater Basin. Living up to its name, this basin was quite bad at having water. In fact, it had no water, giving us the confidence that we could easily cross from one side to the other, just as the Israelites had crossed the sea. We were sorely mistaken. Steps turned to miles, minutes turned to hours, and the horizon of the other side appeared ever so close, and yet so far away. We had lost track of our conversation, replacing it with the occasional “pretty sure we’re halfway there!” and “we’re actually so close!” We were neither. The ground was waning thin, and our shoes began to sink into the muddy, salty surface of the basin. Falling ankle-high, then knee-high into what felt like quicksand, it appeared all hope was lost. But then, a sign from Hashem… Above us was an upside-down rainbow. Don’t ask us how it worked, ‘cause we have no idea. Stil l, it inspired us to trek on, raw dogging the jagged salt, shoes in hand, until we finally returned to the car. Scarred, beaten, but possessed by the determination of the Israelites, we ventured on, in search of the promised land. Through it all, Miriam (Maya) continued to dance with her timbrels, singing songs of redemption: Abba! Our next hike – Sidewinder Canyon – may not have been 40 years, but holy shit did it feel like it. Trudging aimlessly through canyon after canyon, we were unsure how much more hiking we could endure. But we come from a lineage of nomads! Making aliyah was in our blood! It would be foolish to stop now, even with an undetermined amount of miles left on our journey. This resilience was rewarded with a stunning sunset atop our Mount Sanai – Dante’s Point. And we certainly received something just as spectacular as the Ten Commandments: at least ten solid pictures from golden hour! Like Moshe, we felt content, fulfilled, and proud of the journey we’d undergone. But to our surprise, the people below had resorted to a lifestyle of sin. Just across the border of Nevada, we stopped at a part-casino, part-restaurant, part-convenience store, part-entertainment bar, part-gas station, part-petting zoo. A man in a pumpkin suit sang wretched renditions of Piano Man  and Ice Ice Baby . And worse, he played the harmonica. We know not what was in the meat we were served, but we are quite certain it wasn’t the meat it was supposed to be. Guests were wasting their money away on the same five, rigged slot machines, and they were drinking! The Jews never drink! Not to mention, they’d constructed their own Golden Calf.  Moshe, the good man he was, did not give up on his people, so we were sure to not give up on ours! Just as he ventured back up Mount Sanai to once again speak to the burning bush, we ventured back up Dante’s Point the following morning for sunrise. Witnessing the glorious valley in its surreal wholeness, it all seemed so clear. This land, handcrafted by Hashem, could never be spoiled, regardless of the sins of the people. Certainly, no man-made problems could ever be responsible for destroying such a land, nor could the smog of such man-made problems be the reason why this sunrise looked so beautiful. Our faith in the world had returned, and we were ready for our final stop of the trip: the long-forsaken promised land! Ahead of us were miles of the vast, soft Mesquite sand dunes, which we ran through for hours! The sun beamed down with Hashem’s warmth! A cool breeze wisped us along like the shores of Tel Aviv! We knew no matter how many Goliaths we would encounter on our voyage back home, we had finally made it to where we were meant to be! We see the stories of our people turn up time and time again. In the best moments, and the worst, and the strangest, we can call on our ancestors' innate knowledge for help. Our journeys will be long and arduous, but if we remain steadfast in determination and joy, we too will end up exactly where we’re supposed to be. That being said, we hope that in your future journeys, no animals will need to be harmed along the way.  -Maya Kaye and Allen Schultz

Mom’s Roasted Chicken Matzo Ball Soup  Midterms, 50° weather, flu season—there’s nothing  better than cozying up to my mom’s roasted chicken matzo ball soup. Flavorful broth, fluffy matzo balls, and  all the chicken meat you can imagine.  6 - 8 Servings  Preheat oven to 450 ° Prep Time: 30 mins & 1 hour chilling time  Cook Time: 1 hour  Matzo Ball Ingredients  2 cups matzo meal  ½ schmaltz melted  2 tablespoons minced dill  2 teaspoons kosher salt  6 eggs beaten  ⅔ cup seltzer water  Soup Ingredients  2 pounds bone-in, skin-on chicken legs  1 pound carrots, scrubbed and cut into 1-inch pieces  1 pound parsnips, scrubbed and cut into 1-inch pieces  1 medium yellow onion, diced  2 tablespoons virgin olive oil  Kosher salt and black pepper 8 cups chicken stock  ¼ cup dill  1 teaspoon grated lemon zest   Matzo Balls:  in a large bowl, stir together matzo meal ,  melted schmaltz , dill , salt , and eggs , Gently stir in s eltzer water , until incorporated. Cover and refrigerate for 1 hour. Bring a large pot of salted water to a boil. Scoop the chilled matzo mixture into ¼-cup balls, using wet hands to roll them until smooth; aim for 14 matzo balls. Add the matzo balls, one at a time, to the boiling water. Reduce the heat to maintain a simmer, cover, and cook until fluffy and tender, about 1 hour. Remove from the heat, cover, and let sit for 15 minutes, then keep warm until the soup is ready. For the soup: While the matzo balls cook, preheat the oven to 450°F.  On a half sheet pan, toss together the chicken legs , carrots,   parsnips , onion , olive oil , and a heavy pinch each of salt and pepper , then arrange the legs skin-side up on the pan. Roast for 30 minutes, until the vegetables and chicken are lightly golden. Transfer the vegetables and chicken to a large pot and cover with the stock and 4 cups water.  Bring to a simmer over medium-high heat, then reduce the heat to maintain a low simmer and cook until the chicken is extremely tender, about 30 minutes. Using a ladle, skim off any fat from the top of the liquid and discard. Remove from the heat and keep warm. Transfer the chicken legs to a bowl and let cool slightly. Once they are cool enough to handle, use two forks to shred the meat and discard the skin and bones. Stir the shredded chicken, dill, and  lemon zest into the soup, then taste and adjust the seasoning with salt and pepper. Using a slotted spoon, transfer the cooked matzo balls to serving bowls, then ladle the soup over and serve. Sweet Kugel   Kugel is eaten on Friday night shabbos,  the holiest day of the week. This baked casserole is sweet, crunchy, custardy, and bound to finish off  a stressful week on a sweet note.  10 - 12 Servings  Preheat oven to 350 ° Cook Time: 1 hour  Ingredients  12 ounces of egg noodles 1 stick margarine, melted  2 eggs beaten  1 large apple, unpeeled, cored, and chopped  ¾ cup seedless golden raisins  ¼ cup brown sugar  3 tablespoons lemon juice  ⅛ teaspoon cinnamon  Cook and drain noodles according to package directions.  In a large bowl, toss hot noodles with margarine.  Stir in eggs, fruits, sugar, lemon juice, and cinnamon,  Spoon into prepared pan (13 x 9 x 2-inch pan, greased)  Bake for 50 minutes. Remove foil. Bake for 10 minutes more, or until lightly browned.  -Jannie Landgraff

One year ago, I thought that my Jewish community at college would resemble a big room of Ashkenazim from the Upper East Side of Manhattan somewhere in the rural northeast or Midwest. Tomorrow, one year later, I will instead be riding my pastel beach cruiser through warm air to Isla Vista Chabad before a night of band shows by the beach.  I have always had a sturdy and lively Jewish identity, always having pride and loving every aspect of Jewish culture and spirituality, so I never thought that the Jewish community at a college would be a large deciding factor in choosing where I would spend my undergraduate years. When choosing between a 2,700-person liberal arts school in Vermont and UCSB, I thought that the considerably larger number of Jews here at UCSB would solely provide the comfort of knowing that there are Jews. I have been continuously proven wrong each time I step into Chabad, Hillel, or even an AEPI party. The Jewish community here truly cares about one another and already feels like a family. There is so much depth to Jewish identity, but it seems that this past year Israel and Zionism have dominated mine along with many people. Though more than a year has passed since October 7th, and I am sure there was more of a need to mourn and pray together, there is still an irreplaceable comfort that comes from being surrounded by Jews who care for Israel as I do. I felt that comfort most this October 7th at our vigil – organized and led by students – where shoulders were cried on and candles were lit.  I have also found that a surprising number of non-Jews are excited to come to Hillel or Chabad with their Jewish friends—whether to attend a weekday event, Shabbat, or a holiday(Simcha Torah would be the best choice for a first time). That curiosity, excitement, and love from outside of the Jewish community that I have experienced have further assured me that this school has not succumbed to the type of antisemitism and ignorance that drove me away from the small liberal arts schools.  I soon learned that there truly are many people in this community I can go to with any questions or concerns ranging from getting a babysitting job to advice on my major. No matter the stress of midterms, finals, or missing home on the opposite side of the country, there are always open arms in Isla Vista - and with some delicious free food! -Dahlia Gilinsky

Heavenly creatures hiding among us. Vengeful ghosts emerging from ancient magic. Sixteen-year-olds saving the world. If this sounds like your average young adult fantasy novel, think again — unlike pretty much any other fantasy story, these characters wear tefillin and tallit before strutting into battle.  When the Angels Left the Old Country  is a fantasy triumph, blending Jewish folklore with the history of our ancestors. We follow the journey of a Jewish angel and demon who fondly call each other chevrusas - study partners - as they bicker about Talmud lines in their Poland shtetl. When they decide to immigrate to America, their worlds will change forever.  For fans of the incredible book-turned-TV show Good Omens , this novel by Sacha Lamb is sure to become an instant classic. Just like Good Omens  features the unlikely connection of a demon and angel, so too do the demon and angel in this book bond deeply. In this book, both the angel and demon consider themselves observant Jews and display their faith proudly, although the angel practices shacharit each morning while the demon “practices” goofing off during shul services.  As a kid who was always curled up with a fantasy book, I remember wishing sometimes there were more characters that represented my experience on the page. There was the occasional Jewish person who popped up – one of my favorites was Simon from The Mortal Instruments series – but Jewish protagonists (especially those that were religious) were far and few between.  This book healed my inner child desperately searching for positive representation.  Finally, there were characters who observed Shabbat just like I did and were still able to save the world the very next day. Words and phrases that I’ve only expected to hear at Chabad were woven into countless paragraphs. When The Angels Left The Old Country  is proudly Jewish, never for a second faltering in its commitment to spotlighting Judaism.  This story reflects the experience of so many Jews worldwide. Immigration is as deeply rooted in our culture as Friday night dinner. Ask your Jewish friends or family where their ancestors come from — I would bet good money that rarely any would answer simply “America” and nothing more. Just like my own grandparents from Eastern Europe, our fictional protagonists make their way to Ellis Island, starting their lives from scratch in what they’re told is a land paved with gold. Witnessing our main characters’ journey together feels like finding an old siddur from a long-gone relative. Suddenly, in spite of never meeting them before they passed, you feel utterly and irrevocably connected with them.  Though it takes place more than a century ago, this book perfectly integrates present-day principles. When traveling to America, the angel and demon meet Rose Cohen, a girl who defies gender roles of the time and is a budding businesswoman for her family. She is whip-smart and funny, refusing to stay out of the action simply because she was assigned female at birth. Queer themes are also present throughout the text, once again defying the norms of the time to explore gender and sexuality in an honest and touching manner. Author Sacha Lamb handles everything with care and kindness, showcasing a wide range of Jewish experiences throughout their work.  There’s always a single, spellbinding moment when you realize the book you just picked up will be one you remember for the rest of your life. When The Angels Left The Old Country  is indeed that story for me, becoming my newest addiction with a gripping tale of love, loss, and growth. Every Jew should make this novel their very next read. -Shoshana Medved

I want to begin by saying that regardless of where you stand politically, you deserve to feel safe within your community, specifically on our college campus. For me personally, this morning has been an emotional one. I couldn’t help but keep thinking about the name of our magazine, Fig & Vine, which was very much inspired by the biblical reference in Micah 4:4. “They shall all sit under their own vines and under their own fig trees, and no one shall make them afraid.” Regardless of political affiliation, no one deserves to feel afraid. No one deserves to feel that their rights could be taken away from them, worry their family could be ripped apart, lose access to medical care, or lose marriage equality. Those who came before us put their lives on the line for these rights and now we must fight to keep them. It needs to be said that Fig & Vine stands for these rights and will always uphold these values in our work. Today is many things depending on where you stand. Historical, devastating, joyful, relieving, horrendous; everyone is going through something different right now. Regardless, my previous point stands. We shouldn’t have to feel afraid, and I hope this community can be our own version of the vines and the fig trees, offering peace and prosperity for all of us. With love, Lily Karofsky Editor-in-chief of Fig & Vine

Rosh Hashanah Honey Cake About 10–12 Servings  Preheat oven to 350° Cook Time: 40 – 45 minutes  10 x 4-inch tube pan, greased and bottom lined with parchment paper Ingredients  1 ½ cups sugar  1 cup honey  ½ cup oil  3 eggs  2 ½ cups flour  2 teaspoons baking powder  1 teaspoon baking soda  ½ teaspoon ground cloves  1½ teaspoons allspice  ¼ teaspoons nutmeg  2 teaspoons cinnamon  ½ teaspoon ground ginger  1 cup coffee  ¾ cup chopped walnuts or almonds  Combine sugar, honey, and oil.  Add eggs one at a time, mixing well after each.  In a separate bowl, mix flour, baking powder, baking soda, and spices.  Add dry ingredients and coffee into batter, and mix well. Stir in chopped nuts.   Pour into a greased pan, sprinkle almonds . Bake until toothpick inserted comes out clean.   Caroline’s Overnight French Toast  About 8–10 Servings  Preheat oven to 350° Cook Time: 35–40 minutes  9 x 13-inch pan, greased  Ingredients 1 loaf challah bread 8 eggs 2 cups half and half 1/2 cup milk 3 tablespoons granulated sugar 1 1/2 teaspoons pure vanilla extract 1/2 teaspoon ground cinnamon 1/2 teaspoon ground nutmeg 1/2 teaspoon salt Cinnamon Crunch Topping  1 ½ sticks butter softened 1 cup light brown sugar packed 1 teaspoon ground cinnamon ½ teaspoon ground nutmeg ¾ cup chopped pecans  Arrange your challah slices  in a 9 x 13 pan.  In a medium bowl, whisk eggs , half & half, milk, vanilla and spices . Pour the mixture over the slices making an even coating.  Refrigerate overnight or, 4 hours before baking. Combine butter, brown sugar, cinnamon, nutmeg, and pecans,  evenly sprinkle crunch topping on before baking.  Bake until golden brown and crispy.

Jewish holidays fall on different days each year, as they are based on the Hebrew lunar calendar, rather than the most widely used calendar - the Gregorian calendar - which is often associated with Christianity. All of the following holidays fall in the lunar month of Tishrei, and a day in the Hebrew lunar calendar runs from sunset to sunset. Rosh Hashanah: October 2 - October 4.  ראש השנה / יום תרועה Translation: Rosh Hashanah: “Head of the Year” We got to kick off the Jewish New Year at the start of October, as Erev Rosh Hashanah began on the evening of October 2nd, at sundown. Rosh Hashanah traditionally commemorates the creation of Adam and Eve, emphasizing themes of renewal, potential, and responsibility. It is a time for reflection, inviting Jewish people to seek self-improvement and consider their relationship with God and others, as well as begin the process of seeking forgiveness. This first step of seeking forgiveness marks the start of Teshuva (Ten Days of Repentance). Traditionally, the beginning of Rosh Hashanah is the blowing of the shofar the morning of the first day following Erev Rosh Hashanah. The shofar is made from the horn of a kosher animal, and the sound simulates the cries of the human voice calling out to God. Hearing the Shofar is a mitzvah, and it is sounded 100 times during the holiday. During Rosh Hashanah, God's sovereignty over the universe is renewed, and He allocates blessings for the new year, evaluates people’s deeds, and writes them into the Book of Life. The Jewish people gather together and pray for a sweet year, and eat sweet foods to symbolize this, traditionally including apples dipped in honey, dates, and challah. The holiday ends during the evening of the second day (October 4th this year), with the final sounding of the shofar, special prayers that emphasize gratitude and hope, and more festive meals. Rosh Hashanah activities include the ritual of Tashlich, where Jewish people gather at a body of water and symbolically cast off their sins, throwing breadcrumbs into the water. Rosh Hashanah encourages everybody to embrace the coming new year and the possibilities it brings, fostering hope and a commitment to positive change. Rosh Hashanah has traditionally been celebrated for two full days in the diaspora, historically reflecting a period where the timing of the new month was uncertain. However Jewish Israelis generally observe it for one day.  Yom Kippur: October 11 - October 12. יום כפור  Translation: Day of Atonement. The most important Jewish holiday - Yom Kippur - began the evening of October 11th, a few minutes before sundown. This is considered the holiest day in the Jewish calendar and is rooted in the Israelites’ exodus from Egypt. The first Yom Kippur took place upon arrival at Mount Sinai, where Moses received the Ten Commandments from God. Moses shattered the tablets once witnessing his people worshiping a golden calf, but after the Israelites atoned for their sins, they were forgiven by God, who provided a new set. During biblical times, Yom Kippur was the only day the High Priest could enter the Holy Temple’s inner sanctum to seek atonement for the people of Judea, a tradition that ended after the destruction of the Second Temple in 70 CE. by the Romans, seven years after they invaded Judea (The First Temple had been destroyed on the same site by the Babylonians in 586 BCE). Tradition now consists of a 25 hour fast, intensive prayer, and a commitment to personal growth, though Jewish people celebrate in many different ways. A large gathering and meal before the fast is customary, but there are exceptions to the fasting tradition. Children, elderly, and those with health or other issues are not expected to fast, as Judaism teaches that preserving life and health is more important than religious observance and that the value of human life is sacred. A common saying during Yom Kippur is “g’mar chatima tova” (גמר חתימה טובה)  translating to “May you be sealed in the Book of Life,” as it is traditionally when God seals the Book of Life after having written people’s deeds in them during Rosh Hashanah. Services begin at sundown with the singing of Kol Nidre (כל נדרי) , and prayers are read from the Machzor (מחזור) , which is used during the High Holidays. During Yom Kippur, Jewish people focus on spiritual reflection and repentance. The fast concludes after the N’eila (נעילה)  service with the sounding of the shofar, and is often followed by a community gathering and meal. The October 6, 1973 Yom Kippur War (referred to by the U.S. Government as the Arab-Israeli War of 1973) is a significant, relatively recent historical addition to the remembrance of Yom Kippur, when a coalition of states led by Egypt and Syria led a joint surprise attack against Israel in the Sinai Peninsula and Golan Heights on Yom Kippur. The war ended with Israel (led by Prime Minister Golda Meir) regaining territory lost during the first few days of the war, and a ceasefire after nineteen days on October 25. While no formal peace agreement was reached between Israel and Syria following the war, the Egypt-Israel Peace Treaty was signed in March of 1979, marking a significant step towards peace in the region. Sukkot: October 16 - October 23 סוכות / סכות Translation: “Booths” or “Tabernacles” Sukkot began on the evening of October 16, at sundown per the Jewish tradition, and ended at sundown on October 23, lasting eight days in the diaspora (though it is celebrated for seven days in Israel). Sukkot has ancient historical roots, originating in the Torah then becoming one of the pilgrimage festivals during the period of the Second Temple in Jerusalem. After the Romans destroyed the Second Temple in Jerusalem in 70 CE, Sukkot celebrations transitioned from sacrificial offerings to focus on prayers, rituals, and gatherings in the Sukkah. The sukkah is a central aspect of Sukkot, and is a structure made from wood and other materials grown from the ground (though no longer attached to the ground). There are more restrictions that can be found in the Talmud on how a sukkah is built, including that it must be a temporary structure that is not fixed to the ground permanently, it must have more shade than sun (through branches placed on the top), it cannot be placed under a tree (it must be built under the open sky), and it cannot be stolen from somebody else. The tradition of dwelling in the sukkah is a representation of the temporary homes the Israelites lived in during their forty years in the desert (around the 13th century BCE), between their exodus from Egypt and their arrival at Mount Sinai, symbolizing the fragility of life and dependence on God. Sukkot is also an ancient agricultural festival which marks the end of the harvest season. It commemorates the harvest of crops and gratitude for the abundance of the land. The first two days of Sukkot (beginning this year at sundown on October 16 through sundown on October 18 in the diaspora and October 17th in Israel) are Yom Tov  (יום טוב)  where work is not allowed, candles are lit in the evening, and festive meals start with the Kiddush. Yom Tov is followed by Shabbat, ending at nightfall the following day. Chol Hamoed Sukkot (חול המועד) are the days of Sukkot that fall between the first two days and the last of the holiday. This time is often used for special prayers, meals, and reflection of harvest and fragility of life. Work is permitted with some restrictions, and it is a popular time to be with family and friends. The final day of Sukkot is Hoshana Rabbah  (הושענא רבא) , which is viewed as the last opportunity for repentance before the end of the High Holidays. Prayers known as the Hoshana (הושענא) are recited, and it is symbolically viewed as a day of judgment, the fates of the people for the coming year to be sealed by God on this day.  Simchat Torah: October 25 שמחת תורה Translation: “The joy of Torah” Simchat Torah is a celebration of the completion and renewal of the annual Torah readings that take place the day after Shemini Atzeret in the diaspora, while in Israel it is celebrated on the same day. The holiday includes Aliyot, where individuals are called up to read specified sections of the Torah. The last portion of the Torah, the Deuteronomy (Devarim - דברים)  is read on this day, followed by Genesis (Bereshit - בראשית),  the first portion. Simchat Torah is a very joyous holiday, and Jewish communities can be seen dancing with the Torah scrolls (commonly referred to as Hakafot - הקפות ) to celebrate its significance.  Shani Levy-Richards