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

After a joyous start to the new year and a meaningful fast, UCSB students have returned to what they do best: sinning, in preparation for next year’s atonement. Unfortunately, for kvetching mothers across the country, their little boys have succumbed to the radical, traitorous conclusion that they don’t need to date Jewish. This is because of Netflix’s hit-new series Nobody Wants This , which follows “an agnostic sex podcaster [Kristen Bell] and a newly single Rabbi [Adam Brody] who fall in love, discovering if their relationship can survive their wildly different lives and meddling families.” A Rabbi dating a sex podcaster? Nothing has ever resonated more with the esteemed gentlemen of the Alpha Epsilon Pi fraternity. AEPi President and known MILF Appreciator, Imman Bareket, has this to say about the shocking phenomenon: “I’m a serious guy, so I don’t wanna say I can see where they’re coming from, but like, I see where they’re coming from.” However, not every member of AEPi is as open-minded about this sudden change in the status quo. Resident Jew and keeper of Shabbat, Mr. Jake Nguyen, gave his thoughts, following AEPi’s recent Halloween party: “I pray to Hashem  that this ‘trend’ ends immediately. At this rate, these women are stealing more seed than the Jewish right hand.” Certainly some cutting remarks, but our team of correspondents would be remiss not to mention that Jake had only just heard about the Netflix series, as he’d been keeping Chag for the entire month prior. Finally, newly active freshman in the Jewish community, Xander Love, had this to say in response to his non-Jewish girlfriend’s mother asking what a ‘Shiksa’ even was: “Uhhhhhhh…” When interviewing non-Jewish women at the AEPi party, their thought process was more along the lines of “Wait, this is the Jewish frat?” and “I think the pres knows my Mom.” Shockingly, even the women in the Jewish community seem at peace with this shocking new phenomenon. “As someone who’s been trying to hold the attention of any AEPi man for over 3 years, I was first personally offended by this craze,” claims bisexual icon and sort-of student, Sigal Kozolchyk. “But then I realized, B’’H, more Jewish woman tuchuses for me!” It would appear that everyone in the community is in their own phase of exploration.  At this time, our team of correspondents have not received an official statement from any Santa Barbara clergy, as they’ve been busy consulting the Talmud for Hashem’s stance on the series. However, given recent responses from Rabbis around the world, we feel confident in predicting their layered, multi-faceted response to this delicate subject: “Mixed.” What does the future of Jewish love hold at UCSB? Are hungover Minyan flings a thing of the past? Will flirting at Schmear and Schmooze become frowned upon? These are certainly turbulent times, but rest assured, there’s no way anything could get messier, especially with Simchat Torah right around the corner. Right?

Ally Walker Hi everyone!  My name is Ally and I am the IACT Israel and Engagement Associate for Santa Barbara Hillel.  I am a recent graduate from California State University, Northridge.  I have two degrees: one in Political Science and the other in Gender Women’s Studies with a minor in Interdisciplinary Studies of Africa.  I was extremely involved in student government, Greek life, and Jewish life at CSUN. As a Hillel staff member, I really want to show people why Israel is so important to our Jewish identity.  This can include conversations, trips to Israel, and education sessions.  A goal I really would love to achieve is to make Hillel a warm and welcoming space for all students and to take them to Israel with me.  If you ever want to connect, you can follow me on Instagram @GauchosGoToIsrael or email me at Ally@SBHillel.org . Sasha Kaplow My name is Sasha Kaplow, and I am the Springboard Innovation and Engagement Fellow at Santa Barbara Hillel. This means I am in charge of student engagement as well as event planning/facilitation (if you ever have an idea for a program -big or small- let me know)! I attended the University of Oregon, studying Sociology through the Clark Honors College from 2020-2024, and Hillel had a lasting impact on me during my time there. I grew up in The Valley of Los Angeles, a city full of Jewish individuals, so when I moved to Eugene, I feared I would lose touch with my Jewish community. Hillel widely opened the doors for me and continuously offered friendships, free meals, and the community I so eagerly searched for. I was hired at Oregon Hillel as the Social Engagement Intern during my Junior and Senior years, a position I now get to supervise at Santa Barbara Hillel. Lessons about leadership, drive, and empathy came from my internship, and I hope to inspire and pass down these lessons to the interns I supervise this year. Everyone at Hillel wishes to see you succeed, and I strive to make students feel empowered, cared for, and heard. I want to create a home away from home environment for Jewish students in Santa Barbara. Especially during challenging times, like this war, it is extremely important to me to make a safe, comfortable space where Jewish students feel supported. Feel free to reach out (coffee or boba is on me if you want to meet!) at Sasha@SBHillel.org .

This fall in Isla Vista, there is something in the air–something warm and bright that rolls in with the fog each morning. I have spoken with many members of our Jewish community and know a lot of you feel it too. I am a first-year student at UCSB and was told upon arrival that the Jewish community here is strong. Strong is an understatement. I was welcomed with such open arms and immediately understood these are the people who will always be in my corner. I’ve gathered many anecdotes of being Jewish on campus last academic year. You were forced to process the grief of October 7th while defending your right to simply exist in this space. There were days you were scared, and days you were furious. You experienced things a college student should never have to endure. The silver lining: you didn’t go through this alone. In every recounting of the past year, it is emphasized how close you all became . Your Jewish pride and care for one another have carried into this year.  All in all, the start of this year has been kind to us. We were able to commemorate the anniversary of October 7th in a tremendously touching way. We had public displays and tabling on campus, as well as a vigil for our community to come together and reflect. We have also been celebrating the High Holidays with immense intention and joy. Coming from Fresno (with a Jewish population of  >0.4%), it has been phenomenal to celebrate these holidays with hundreds of Jewish students. Rosh HaShanah was a much needed reset, where we were able to celebrate new beginnings and express gratitude for all of the sweet things in life. Yom Kippur was a chance to search our shortcomings and consider how we can contribute to our personal growth and surrounding environments in the months to come. Sukkot has been a gorgeous celebration of the will and circumstance that has allowed our people to thrive for over 3,000 years. Between the services and meals,  I’ve had laughs that left me breathless, as well as the most meaningful conversations of my life. Jewish life aside, Santa Barabara is a place of opportunity. There is truly something for everyone here and constant occasions to seize. The people are friendly, easygoing, and uniquely creative. They take inspiration from one another and are skilled in the art of reaching out . This has been a month filled with coffee chats, ocean plunges, and local adventures. Of   ‘What’s your story,’ ‘Please get involved,’ ‘I want to take you with me.’ People have told me that I look so happy–and I am–but on a deeper level, I am living as my most authentic self in this space, and I have not felt this elated since I was a child. I know for a fact that I’m in the right place at the right time. It has been dominos of decisions and coincidences that have brought us together. I am so glad to be in Santa Barbara, to be Jewish in Santa Barbara, and to be here with you.  So far, so soulsome , and looking forward to everything to come!  With love, Maya Kaye

The elimination of Yahya Sinwar days ago—over a year since October 7th—is the most recent in a series of high-profile killings of key figures in the so-called “Axis of Resistance”. The Islamic Republic’s 7-front war against Israel has inflicted death, sexual violence, displacement, and injury on hundreds of thousands of people, mostly civilians. The complex entanglement of Russia, Turkey, and the Arab States only enlarges what has proven to be the most engaging topic in global relations since the Iraq War.  Fully understanding Israel’s action, spirit, and motivation in this war must start with understanding Jewish history. A long series of historical catastrophes form a canon of intergenerational stories that are passed through religious tradition and continual reminders of the past. The cultural blueprint of the Jewish understanding of hardship comes in the story of Exodus: Jews come in search of better lives, are tolerated, and can flourish and rise to achievement—before they are resented, attacked and enslaved. This story repeats itself in our memory of the Babylonian captivity, under the Roman yoke, and across the Pale of Settlement. We each carry these stories. We pass them to our children—contributing to a uniquely powerful cultural memory. In Jewish memory, the most powerful stories center on singular antagonists who embody shared experiences of suffering and survival—figures who mark a history of resilience handed down through generations. These villains are not just enemies; they anchor a tradition that links individual and collective resolve. Each Haman, Tsar, and Eichmann forms part of an inherited knowledge and a tool for survival, turning past tragedy into the very fabric of the lived Jewish experience. This layering of memory hardens into a permanent, heritable culture. The mistakes that led to each villain's rise are remembered, alongside the successes that brought about their eventual fall. With this body of applicable oral history, the Jewish people have continued to survive. Pharoah is the archetype. Passover stories, passed from elder to younger for thousands of years, are etched into memory as the original oppression. They present a people with a history of survival—of lessons shaped through suffering and carried forward into a dark wilderness. His is the model of tyranny from which a deeply ingrained vigilance arose: a refusal to surrender identity, dignity, or hope, even under bondage, even for hundreds of years. The ancient exodus from Egypt was not merely a liberation but the inception of a body of knowledge that would resurface across centuries. Each retelling strengthens this foundation, instilling in every generation the understanding of what it takes to survive. After Pharoah, the Jewish people promised to Never Again be slaves, as they had been slaves in Egypt. Hitler came the closest, among a host of historical villains, to annihilating the Israelites. The holocaust was the logical conclusion of European antisemitism, in its waxing and waning faux-tolerance and street beatings. Where the pogroms of old Poland and Russia were mostly spontaneous, popular, and manic expressions of antisemitic hysteria, the Nazis had learned to mechanize, industrialize, and stimulate the nearly-endless European appetite for murdering Jews. In flames, rape, and gunfire Hitler’s men whipped a continent onto the march to total war. Contrary to popular sympathies, these men largely fought for the promise of ridding the world of Jews. But Hitler, too, was defeated. After five years, the Jews left alive were delivered at the hands of Soviet and American soldiers as an afterthought prize-of-war. No nation had offered to save Europe’s Jews—though many would go on to claim piecemeal credit.  After Hitler, the Jewish people promised to Never Again leave their lives in the hands of foreign soldiers and benevolent nations. Sinwar and his savages must represent a new lesson: Hamas’ October 7th was possible only through the complacency of the Jewish State. A decade of perceived military invincibility, combined with years of political unrest and a rapidly unwinding social fabric presented an opportunity to kill too good to pass up. For years, the army watched Gazan terrorists prepare for October 7th—running drills, building mock kibbutzim, and storming walls—and did nothing. For years, Israel’s perception of Hamas as a serious threat degraded into a condescending smugness that they would quietly fall, if not go out in a blaze of civil war against rival factions. Sinwar did not expect to succeed, of course. His plan was far crueler. From the beginning, the leaders of Hamas had planned to drag Israel into a years-long counter-insurgency in Gaza, combined with occupation politics and devastating international consequences. Pharoah had been a slaver defeated by the will of the Jews to just leave , and Hitler a mass-murderer defeated by their will to just survive . Sinwar is a butcher who was defeated by the Jewish will just to fight . Sinwar’s death was not a carefully-orchestrated special operation. It had not been a targeted assassination, nor a precise airstrike or luckily placed bomb. Sinwar’s death was statistical. Sinwar died as all Hamas’ men will: killed by regular Israeli infantry, operating under standard doctrine, with that assistance which was spontaneously available. Perhaps the lesson of this antagonist has already begun to sink in. Perhaps, after Sinwar, the Jewish people will promise to Never Again underestimate their enemies.