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Quote by Arinn Dembo

“On the one hand, I don’t know a single person who says, “Yay! Purim is my favorite holiday!” On the other hand, if there’s any holiday concept more Jewish than “Here’s the awful story of what happened to your great-great-grandmother. Have a cookie.” I don’t know what it is.”

Quote by Arinn Dembo

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Arinn Dembo

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“Ken sos tu? I am Rebecca (Rivka, Rebekah) from my mother’s mother and the wife of Isaac in the Bible. The name means “to tie firmly” or “to snare,” which is why—or so her mother used to tell her when she struggled at sewing—she could, with practice, become skilled with a needle and thread. I am Camayor, from my mother’s father, Behor Camayor of blessed memory, and also Cohen, high priests descended from the sons of Aaron, a name she feels she must live up to, though she’ll hide it as needed and may God forgive her. I am from the pomegranate tree my father planted at my birth, from my nuns in white habits, my staircase with the worn ninth tread, the candlelight reflected in my fingernails. I am a gypsy girl, because to have no home place had once seemed romantic and she could do the dance, just as she could climb ropes at gymnastics, rising and lowering at will. Or was it actually that home, back then, was everywhere?”

Jewish HistoryJewish IdentitySephardicLadino
Book:Kantika
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“Jewish self-image and its historiographic reflection were transformed by the destruction of the state and temple and the exile of the Jewish people. But continuity was preserved in language and scripture, memory and commemoration. The rabbis were not only the supplanters but also the heirs and custodians of the old tradition from which they claimed to derive their own legitimacy. The situation in Persia and in other Middle Eastern countries was radically different. Here the conquest and conversion of these peoples to Islam brought radical change and, above all, discontinuity. Muslim conquest brought a new religion and the consequent changes were far greater than, for example, in Christendom. Christianity triumphed in the Roman Empire, but it did so by conversion, not by conquest, and it preserved the Roman state and the Roman law and learned to live with the Latin and Greek heritage. Islam created its own state, the Caliphate, and brought its own language, Arabic, and its own scripture, the Qur’an. The old states were destroyed. The old languages and even the old scripts were forgotten. The rupture was not as complete as was once thought, or as Muslims claimed, and much pre-Islamic custom survived under an Islamic veneer. [...] There was no usable past from a Muslim point of view—hence the Muslim neglect both of history and of epic, with only minor exceptions. There was thus complete discontinuity in the self-image, the corporate sense of identity, and the collective memory of the Islamic peoples of the Middle East.”

HistoricalMiddle EastJewish HistoryHistoriographyIslamic History
Book:Historians of the Middle East
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“In the American Jewish collective consciousness, the Holocaust has functioned as the historical glue of the postwar synthesis. The Holocaust illuminated America’s exceptional goodness by contrast to European barbarism and by virtue of America’s defeat of the Nazis. It confirmed the absolute necessity of Israel as existential insurance policy. It reinforced the necessity of the open, liberal society for Jewish flourishing. Holocaust memory concretized a shared sense of victimhood, a sensitivity to the historically precarious nature of Jewish survival, and a filial duty that, for many American Jews, is often the primary reason they give for their continued Jewish identification. But this is a role the Holocaust can fulfill for only so long. While creative opportunists continue feverishly to mine the event for content, this is just another indication that the Holocaust is leaving the realm of present memory, transforming, like the Spanish Inquisition, into a matter of the distant Jewish past.”

IsraelHolocaustJewishZionismJewish History
Book:Tablets Shattered: The End of an American Jewish Century and the Future of Jewish Life
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“Our story is not only about exile and oppression and suffering. It is the story of thriving, of triumph, and of great faith. It is the story of a people that laughs in the face of deepest despair, that stubbornly clings to life and to joy even in the face of horror and death. We take our pain and turn it into poetry. We take our misfortune and transform it into opportunity.”

FaithResilienceJudaismAntisemitismJewish History
Book:By Light of Hidden Candles
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“What Mayer did in the thirties― what he was situated to do as a Jew yearning to belong― was provide reassurance against the anxieties and disruptions of the time. He did this by fashioning a vast, compelling national fantasy out of his dreams and out of the basic tenets of his own dogmatic faith― a belief in virtue, in the bulwark of family, in the merits of loyalty, in the soundness of tradition, in America itself.”

HollywoodJewish HistoryClassic FilmsAmerican VirtuesL B MayerLouis B MayerMetro Goldwyn MayerTurner Classic Movies
Book:An Empire of Their Own: How the Jews Invented Hollywood
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“In a remarkable midrash (commentary) on Proverbs, we read the following: “All of the festivals will be abolished in the future [the Messianic Age], but Purim will never be abolished.” The miracle of Purim is very different from the miracles mentioned in the Torah. While the latter were overt miracles, such as the ten plagues in Egypt and the splitting of the Red Sea, the miracle of Purim was covert. No law of nature was violated in the Purim story and the Jews were saved by seemingly normal historical occurrences. Had we lived in those days, we would have noticed nothing unusual. Only retroactively are we astonished that seemingly unrelated and insignificant human acts led to the redemption of the Jews. The discovery that these events concealed a miracle could only be made after the fact. Covert miracles will never cease to exist explains the Torah Temimah. In fact, they take place every day. The midrash on Proverbs is not suggesting that the actual festivals mentioned in the Torah will be nullified in future days. Rather we should read the midrash as follows: Overt miracles, which we celebrate on festivals mentioned in the Torah, no longer occur. But covert miracles such as those celebrated on Purim will never end; they continue to occur every day of the year. Purim, probably rooted in a historical event of many years ago, functions as a constant reminder that the Purim story never ended. We are still living it. The Megillah is open-ended; it was not and will never be completed!”

MiraclesMessiahJewish HistoryMessianic Age
Book:The Revival of the Dead & the Miracle of Return: Rabbi Nathan Lopes Cardozo's Afterword to Returning, by Yael Shahar
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