Thursday, August 29, 2024
The most important Middle East treaty that you probably never heard about
Ken Spiro
You may have heard about The Balfour Declaration of
1917 or the U.N. Partition Plan of 1947, but have you ever heard about The
Treaty of San Remo in 1920?
A year and a half after the end of World War I, the
victorious Allied Powers convened at a villa in northern Italy, to decide the
fate of the defeated Ottoman Empire and redraw the map of the Middle East which
had, until the end of the war, been part of that empire. The result of this
conference was The Treaty of San Remo which was signed on April 24, 1920. The significance of the Treaty of San Remo
for the modern Middle East cannot be overstated. It not only redrew the map of the
region, creating several new nation-states, but also sowed the seeds of
long-standing geopolitical conflicts. The decision to grant Britain the mandate
over Palestine, in particular, had profound consequences that reverberate to
this day.
The Background:
At the heart of the Treaty of San Remo was the
dismantling of the Ottoman Empire, The Allied Powers, including Britain,
France, Italy, and Japan (with American diplomats present as observers),
convened to discuss the post-war division of the Ottoman territories. The
outcome of this conference not only shaped the political boundaries of the
Middle East but also laid the foundation for the establishment of many of the
nation-states, with the League of Nations overseeing the mandates entrusted to
specific European powers.
The British Empire emerged from World War I as a
major player in the Middle East, and the Treaty of San Remo solidified its
influence in the region. The Sykes-Picot Agreement of1916, a secret
understanding between Britain and France, had already outlined their intentions
for the post-Ottoman division of the region. However, the San Remo conference
brought these plans into the public domain and legitimized the British control
over Palestine.
One of the most notable outcomes of the treaty was the
establishment of the mandate system, which granted certain territories to the
control of mandatory powers-Great Britain and France. The League of Nations,
the international organization formed after World War I, entrusted Britain and
France with the administration of various territories in the Middle East. These
mandates laid the groundwork for the creation of several modern states: Iraq gained independence from the British mandate system in 1932
and the French mandate led to the creation of Lebanon in 1943 and Syria in
1946.
In hindsight, it’s clear that the biggest weakness of
the mandate system was that the artificial creation of these modern Middle
Eastern states was largely based on the political, economic, and historical
interests of European colonial powers and did not take into consideration the
past history of the region or the religious, tribal or territorial realities of
the indigenous populations. The terrible situation that we see today in
Lebanon, Syria and Iraq is, in many ways, the direct by-product of the short-sighted
decisions made by these European powers a hundred years ago.
The
British Mandate in Palestine:
While the British and French may not
have done the best job in creating the new Arab states that came into existence
post World War I, they basically followed and fulfilled the decisions made at
San Remo. One of the key provisions of
the treaty was also the establishment of a Jewish homeland in Palestine.
However, that wasn’t what happened. The worst part of Britain’s failure, when it
came to facilitating the creation of a Jewish state, is that it was not the
byproduct of incompetence or bad judgment. It was the consequence of
deliberate policies and decisions made by the British government that led to
Great Britain’s failure to fulfill its obligations, leading to enduring
consequences for the establishment of a Jewish state.
The Treaty of San Remo incorporated the
principles of the Balfour Declaration of 1917, which had expressed British
support for the establishment of a "national home for the Jewish
people" in Palestine toward the end of World War I. The League of Nations
granted Britain the mandate to oversee the administration of Palestine and to
implement the provisions of the Balfour Declaration.
Despite the explicit endorsement
of a Jewish homeland in Palestine, the British Mandate administration failed,
largely due to the desire to appease the much larger Arab population of the Middle
East, to uphold its obligations. The implementation of policies that hindered
Jewish immigration and settlement contradicted the spirit of the mandate.
Restrictions on land purchases by Jews and the introduction of quotas for
Jewish immigrants limited the development of a thriving Jewish community in
Palestine and put the Jews who were there at great risk.
A significant factor contributing
to the failure of the British to establish a Jewish state was the creation of
Trans-Jordan (present-day Jordan) in 1921. Originally intended as part of the
British Mandate for Palestine, Trans-Jordan, which comprised a whopping 73% of
the original territory on the East Bank of the Jordan that was earmarked solely
for the Jewish state, was carved out and placed under the rule of Emir
Abdullah, the brother of Hussein the Hashemite Sharif (ruler) of Mecca. This
decision marked a dramatic departure from the commitment to the establishment
of a Jewish homeland, as it reduced the territory available for Jewish
settlement down to one-quarter of the original land set aside at San Remo. The remaining 27% of the territory, on the
West Bank of the Jordan, was not left for Jewish settlement as even that small
piece of land was to be further divided amongst the Jewish and Arab residents
of the area leaving less than 15% of what was originally set aside at San Remo
for a tiny Jewish state.
This was far from the only
British attempt to sabotage their treaty obligations. On the eve of the start of World War, the
British government issued the White Paper of 1939. This British foreign policy
statement limited Jewish immigration to Palestine to a mere 75,000 over five
years and then called for a complete cessation of all Jewish immigration after
five years The timing couldn’t have been worse. At a time when Jewish refugees
sought refuge from the horrors of Nazi persecution and most of the countries of
the world had slammed their doors shut, they couldn’t even seek refuge in their
historic homeland.
Throughout the war and even after the
Holocaust, the British continued their policy of blocking immigration and even
intercepting boat-loads of refugees, preventing them from entering Palestine.
This policy not only led to the deaths of countless numbers of Jews who
perished at the hands of the Nazis but also severely compromised the
demographic balance in the region and hindered the development of a
self-sufficient Jewish state. If not for
world pressure and the sympathy generated by the murder of six million Jews,
who knows what would have happened or if a Jewish state would have ever come
into existence.
The San Remo conference created
the most significant and transformative treaty in the history of the modern
Middle East. If only the British had
fulfilled their obligations, as they and the French had done elsewhere, who knows
how different the history of Israel and the Middle East might have been.
It’s not the first time, but it’s
definitely the worst time
Living through another war with Gaza
Ken Spiro
It’s Saturday night in Jerusalem. The sabbath is over and I
turn my phone back on. (As an observant, Orthodox Jew, I do not use my phone,
TV, radio, etc. on the sabbath). Earlier that morning, while I was in the
synagogue for prayers, the air raid sirens began to wail. “Here we go again.” I
thought. I wasn’t that concerned. I had been through this many times before and
was confident that the Iron Dome missile system would protect us from any
serious harm. I didn’t have any direct
access to the news during the day, but rumors were spreading that something very
serious had happened.
My WhatsApp was
overflowing with messages from the US.
“Hi Ken, I hope you, your family, and friends are safe and will be safe!
I am thinking of you during these terrible days. How are you handling it?”
How can you begin to explain what it’s like to be literally
in the middle of a war to someone in the US?
America is a huge country with hundreds of millions of people-a country
bordered by two friendly nations that haven’t been invaded since 1812.
Israel is a tiny country, the size of New Jersey, populated
by 7 million Jews and surrounded by hostile neighbors. Security, wars, terrorism, and military service are much more a part of the Israeli experience than they are
for anyone living in North America.
I came to Israel, from the US, after college, for what I
thought would be 3 months and that was 41 years ago. I got married, raised 5 kids, and served in
the army. Four of my five children also served in the IDF-Israel Defense Force
(Israel has mandatory military service and the majority of Israelis spend up to
three years, from 18 to 21 in the military and can do up to 20 years of reserve
duty after) Three of them were combat medics and they all saw action. War is a sad feature of Israel’s history and
every one of my kids, and everyone in Israel for that matter, knows someone,
friend or family, who fell in battle. Memorial Day here is a very different
experience than in the US.
My oldest son, Tzvi,
fought in the first Gaza War in 2008-2009 and my second oldest son, Daniel, spent
38 days in Gaza as a reservist during the war in Gaza in 2014. Gaza is only around 50 miles from Jerusalem,
but during the war, it felt like a thousand miles away. Combat soldiers are not
allowed to take their phones into battle. Before Daniel would go back into Gaza,
he would call us for a minute. “Mom, Dad, I’m ok. Talk to you in a week. I love you.” And then 168 hours of worry and
anxiety until we heard his voice again.
The next thing I did last Saturday night was to call all my
kids to see if they were ok and check if any of them had been called up for
reserve duty. Daniel, now married and
with a child of his own, had received his emergency mobilization orders and was
on the way to his base to get his equipment. My daughter was in Toronto with
her husband, Noam, and son visiting her husband’s family. He too had gotten his
emergency mobilization orders and immediately got the last flight back to
Israel.
That’s how it is here.
All of Israel’s wars are fought on home turf and for our survival. Huge numbers of reservists, even many who no
longer live here anymore come home to defend their families, friends, and
country. Now I have a son and a son-in-law somewhere outside Gaza preparing to
go to war. I worry and pray that they
come home to their families unharmed.
So how am I handling it? Like the rest of the country, I am
in a state of deep shock sorrow and horrified by what happened on
Saturday. This is, by far, worse than
anything that has ever happened in Israel’s short history, over a thousand
people were murdered, most of them civilians-men, women children, and seniors. (1,000
murdered Israelis are equivalent, proportionally to about 47,000 Americans
dying in a terrorist attack) Dozens and dozens of people of all ages were kidnapped.
I am also outraged. How can such cruelty and evil be possible? This has to
end! Everyone here is ready to fight.
I am also dreading the funerals to come. Virtually all of my
friend’s kids have been called up-360,000 young men have been mobilized. This is not going to end quickly or easily. I
went to my first funeral on Sunday night.
Yoni Steinberg, someone I have known since he was 9. He was a colonel in
the IDF, 42 years old, and the father of 6 children who now have no father.
There is nothing else on the TV and radio but the war and it’s almost impossible to escape it, especially since, living in such a tiny country, we are all on the front lines. I am listening to the news and the air raid siren goes off. I run down the hall to the bomb shelter in my building. I come back to my apartment 15 minutes later and try to work. It’s hard to think of anything else, but life goes on. I am sad, worried, stressed, and angry but I am not depressed. I know my Jewish history and have been here long enough to know that not only will we survive and outlast our enemies, as we always have, but with God’s help we will also thrive.
Thursday, July 13, 2023
Seven Surprising Jewish Inventions of the 19th Century
Seven Surprising Jewish Inventions of the 19th
Century
By Ken Spiro
The Jewish drive to innovate is as
old as the Jewish people itself. It
started with Abraham, 3,700 years ago, when he introduced humanity to arguably the
most transformative idea in history-one God and it continues until today. We see it in Jewish Noble Prize winners who
account for 22% of the total since 1901 despite being only .2% of the world’s
population and we see it in the “Start-Up Nation” – Israel, the most innovative
country per capita in the world. It has
always been there, but for many centuries it was much more difficult to see. Exile,
persecution, and discrimination suppressed the innovative spirit of the Jewish
people for centuries, but it never disappeared.
The emancipation of Jews in Europe began in the late
18th century with the passage of laws granting Jews civil rights and legal
equality with other citizens. These laws granted Jews the right to practice
their religion, to work in most professions, and to own property. The process
of emancipation was gradual, and in some countries, such as Germany where
emancipation began after the Napoleonic wars in 1812, it was not completed
until the late 19th century. Jews were finally allowed to enter professions, study
in universities and engage in trades that had previously been closed to them.
This newfound freedom unleashed a wave of creative energy and entrepreneurial
spirit among Western European Jews, leading many of them to pursue ambitious projects
and inventions.
The 19th century saw a surge in
innovation and invention, with many world-changing ideas and technologies being
created. Germany was particularly well-represented in this field, producing
some of the era’s most influential inventors. While Germany is known for its
many great inventors, what is less well-known is the significant number of
German-Jewish inventors who made important contributions to the world. Here are
seven that you have probably never heard of.
One of the most influential
German-Jewish inventors of the 19th century was Heinrich Rudolf Hertz
(1856-1894), the scientist who first proved the existence of electromagnetic
waves. His work laid the groundwork for the development of wireless
communication, and he is widely regarded as the father of modern radio. Hertz-the
unit of frequency for sound waves derives its name from him.
Karl Wilhelm Otto Lilienthal
(1848 –1896) was a German pioneer of aviation who became known as the
"flying man". Lilienthal began experimenting with gliders in 1891 and
was the first person to make well-documented, repeated, successful flights with
gliders. He was also the first person to
control the flight path of a glider by changing the angle of the wings, using a
hip cradle and a tail rudder. He set a world record with a flight of 225 feet
in 1896. Lilienthal's legacy is still seen today in modern aviation. He
designed and built many different types of gliders, all of which were used in
the development of modern aircraft.
Siegfried Marcus was another influential German-Jewish inventor and is
credited with inventing the first automobile powered by an internal combustion
engine. His designs and prototypes were developed between 1864 and 1888. He was
the first to use a carburetor and the electric spark plug, and he developed a
four-stroke engine. He also patented several improvements to the internal
combustion engine, making it more efficient and reliable. His inventions had a
great influence on the development of the modern automobile.
Emile Berliner (1851 –1929) was a German-born American-Jewish engineer
and inventor who developed the first flat disc record, the gramophone record.
He is also credited as the inventor of the microphone. Berliner also developed
a system of sound-on-film recording that was the basis for the modern movie
sound system. He was awarded over 50 patents in his lifetime including the
rotary engine and a prototype helicopter.
Arthur Eichengrün (1867-1949) was a German-Jewish chemist and the
inventor of aspirin, the world’s most commonly used drug. He discovered the pain-relieving properties of
acetylsalicylic acid in 1897. He also created a
process for synthesizing the compound, which was later used in 1899 by the
Bayer Company to commercially mass-produce aspirin.
David Schwartz (1817–1892) was a
Hungarian-born German-Jewish engineer and inventor. He is most famous for his
invention of the steerable, rigid airship (dirigible) and the use of a rigid
metallic frame. His invention was an important step toward the development of
modern airships, and he is credited with being the first to construct and fly
an airship with a rigid frame.
Finally, there was Heinrich Gustav
Magnus (1802–1870), a German-Jewish chemist and physicist who made important
contributions to the field of magnetism. He is credited with discovering the
law of magnetism, and his work was instrumental in the development of the
electric motor and generator. His research had a major influence on the
development of electrical engineering.
There are many more than just these five, but the question is,
why are they so unknown? There are multiple reasons. Despite emancipation, many
German-Jewish scientists faced significant restrictions in 19th-century
Germany. They were denied membership in professional associations, barred from
teaching positions at universities and excluded from government laboratories. Several of them suffered from poor health and
died young before they could further develop, patent, or monetize their
inventions. With the Nazi rise to power in 1933, many were simply erased from
history.
Heinrich
Hertz died at age 36 from a surgical complication and was unable to benefit
commercially from his discovery. The man
who did that with the radio was Guglielmo
Marconi.
Otto
Lilienthal was killed in a glider crash at the age of 48, but the Wright
brothers, who made the first controlled flight of a powered aircraft in 1903
cited Lilienthal as a major source of inspiration.
The
Nazis removed Siegfried Marcus from German encyclopedias as the inventor of the
modern car and replaced with the names of Gottlieb Daimler and Carl Benz
who also played major roles in the development of the automobile.
Emile Berliner immigrated to the US
at age 19. Although he lost a patent battle over telephone technology to Thomas
Edison, he had a successful career as a researcher and entrepreneur.
The Nazis also made it impossible for
Arthur Eichengrün
to contest the claim of Felix Hoffman, another chemist who worked for Bayer,
that he had invented aspirin, Eichengrün
first wrote about being robbed of the
credit for his discovery in a letter he sent from the Theresienstadt concentration camp in 1944.
Today when we think of airships, Count Ferdinand von Zeppelin comes to mind, but the idea originated with David Schwartz who dropped
dead of a heart attack at 44.
These five German-Jewish inventors are classic examples of the Jewish innovative spirit. They made important contributions to the world in the 19th century. Their inventions changed the way people communicated, traveled, and generated electricity, and their influence can still be felt today.
Jews and Booze-Jews and the Alcohol Business
Ken Spiro
The history of the Jews in the Polish-Lithuanian Commonwealth is
one of great complexity and diversity. Jews have been present in this region
since the Middle Ages, and have had a large impact on the development of the
region’s economy, culture, and religious life. The earliest known presence of
Jews in the Polish-Lithuanian Commonwealth dates back to the year 966 when
Jews were granted religious and other freedoms by Duke Mieszko I. These
freedoms would continue to be extended and expanded throughout the Middle Ages.
During this time, Jews were able to live in relative peace and prosperity, and
the Jewish community in the region grew steadily. In the 14th century, Jews in
the Polish-Lithuanian Commonwealth were granted additional rights and
privileges by King Casimir III, including the right to own property and to
engage in trade. This period saw a large influx of Jewish immigrants, many of
whom were fleeing persecution in other parts of Europe. This influx of
immigrants led to a rise in the size and influence of the Jewish community in
the region. The 16th century was a period of great religious and social
upheaval in the Polish-Lithuanian Commonwealth. During this time, the Jewish
population was subject to increasing persecution and discrimination, culminating
in the Chmielnicki Uprising of 1648, in which Jews were massacred by Cossack
forces. Despite this, the Jewish community in the region managed to survive and continued to make an important contribution to the economy and culture of
the region. The 18th century saw a period of relative stability in the
Polish-Lithuanian Commonwealth. Jews had become an important part of the
region’s economy and were granted additional rights and freedoms. This period
also saw the emergence of the Hasidic movement, which had a profound influence
on the region’s Jewish culture. The 19th century saw the emergence of a
powerful nationalist movement in the Polish-Lithuanian Commonwealth, which led
to increased persecution of the Jewish population. In addition, the region was
subjected to a series of partitions by its neighboring empires, which further
disrupted the Jewish community. Despite this, many Jews managed to remain in
the region and continue to contribute to its economy and culture. The 20th
century brought further hardship to the Jews of the Polish-Lithuanian
Commonwealth. The region was overrun by Nazi forces during World
The history of Jews as middlemen in European civilization is a long and
complex one. Jews have had an important presence in Europe since ancient times,
and their unique role as middlemen has allowed them to occupy a unique space
in European society. For centuries, Jews have been the link between the East
and the West, providing goods, services, and knowledge to both sides of the
continent. In the Middle Ages, Jews were the primary financiers, merchants, and
traders between the two regions. This allowed for the exchange of goods, ideas,
and culture between the two regions. Jews were also the go-between in the
Renaissance, providing goods and services from the East and introducing new
technologies from the West. The Jews’ role as middlemen also allowed them to
become the primary financiers of the aristocracy in many European countries.
Jews provided loans to royalty and the wealthy, often taking advantage of their
advantageous positions and charging high-interest rates. This allowed them to
amass wealth and influence, although it also made them the target of religious
persecution and anti-Semitism. The Jews’ role as middlemen also allowed them
to become the primary financiers of science and technology in Europe. Jews were
often the only ones who had access to the latest scientific and technological
developments, which they then brought to Europe. This allowed them to become a
driving force in the industrial revolution, and their expertise in finance and
banking helped create the modern banking system. The role of Jews as middlemen
in Europe has been both beneficial and detrimental. On the one hand, they have
provided a critical link between the East and the West, allowing for the
exchange of goods, ideas, and culture. On the other hand, their privileged
positions have made them the targets of religious persecution and
anti-Semitism. Despite these difficulties, Jews have managed to remain an
important part of European society and culture, and their role as middlemen
continues to be an integral part of European civilization.
The economic role of Jews in the Polish-Lithuanian Commonwealth was of great
importance to the overall economy of the region. Jews played a significant role
in the development of the economy of the Commonwealth, particularly in the
areas of trade, banking, and manufacturing. Jews were an integral part of the
economic life of the Commonwealth from the Middle Ages. Jews were among the
first to engage in international trade, particularly with the Hanseatic League.
Jews were also involved in the development of the banking system, which allowed
for a much more sophisticated and efficient system of credit. Jews were also
involved in the manufacturing industry, particularly in the area of textiles.
Jews were responsible for the importation of raw materials, as well as the
production of finished goods. This allowed for the development of a strong
manufacturing sector in the Commonwealth, which allowed for the growth of the
economy. In addition to the manufacturing and banking industries, Jews were
also involved in the retail sector. Jews established many shops and stores
throughout the Commonwealth, selling a wide variety of goods. These stores
allowed for the development of a strong consumer base, which was essential to
the growth of the economy.
Jewish innkeepers in Eastern Europe played an important role in the economic
and social life of their communities. As travelers, merchants, and tradespeople
moved through the region, these innkeepers were often the first people they
met. They provided a crucial service to travelers, providing places to stay and
often acting as a link between travelers and the local community. Innkeepers
had to be knowledgeable about the changing political and economic situation in
each country, so they could decide whether to accept or reject guests. This
could lead to dangerous situations, as they could be targeted by those seeking
to harm them or their guests. They had to be flexible and shrewd business
people, as they had to make quick decisions to ensure the safety of their
guests. Innkeepers often had to work long hours and provided services such as
cooking and cleaning. They had to be excellent hosts, providing a warm and
welcoming atmosphere to their guests. They had to be knowledgeable about their
local area and be able to provide advice about where to go and what to do. Innkeepers were also a vital source of information for Jewish communities. They
often provided news from other parts of the region and could give updates on
the political situation in different countries. They could also provide advice
on how to deal with local authorities or how to find safe passage for those
fleeing persecution. Jewish innkeepers in Eastern Europe were an essential
part of their communities. They provided a vital service to travelers and
helped the Jewish community to stay safe and informed. They may not have always
been popular, but they were a vital part of the social and economic life of the
region.
The
history of Jews in the alcohol business in Poland is a complex one that spans
centuries and has been shaped by the shifting tides of political and religious
forces. Jews have been involved in the production of alcohol in Poland since at
least the early 17th century. The earliest known Jewish distiller in Poland was
named Avram Ettinger, who began producing vodka in 1630. During the 18th
century, Jewish distillers began to gain prominence in the alcohol industry, as
the Polish government granted them the right to distill spirits. In the 19th
century, Jewish distillers began to expand their businesses, creating new
brands and styles of vodka. The 20th century brought with it a dramatic shift
in the alcohol industry in Poland. In 1938, the Nazi regime implemented a ban
on all Jewish businesses, including alcohol production. This ban remained in
place until 1945, after which some Jews were able to reestablish their
businesses. However, the Polish government soon implemented a number of
anti-alcohol measures, including high taxes and restrictions on production.
This caused many Jewish distillers to leave the alcohol business. By the 1990s,
the Polish alcohol industry had become largely privatized, and many Jews
returned to the alcohol industry. This time, however,
The history of Jews in the alcohol business in Poland is a long and complex
one. Jews have been involved in the production and sale of alcohol in Poland
for centuries, and their role in the industry has been both significant and
controversial. The first Jews to be involved in the alcohol industry in Poland
were likely Jews from Germany or the Austro-Hungarian Empire who moved to
Poland in the late 17th century and began to work as tavern owners, distillers,
and brewers. These early entrepreneurs were often subject to restrictions and
taxes imposed by local authorities, but nonetheless made the most of their
opportunities. Jews continued to be involved in the production and sale of
alcohol in Poland throughout the 18th and 19th centuries, and by the early 20th
century they had become major players in the industry. The Jewish population of
Poland was decimated during the Holocaust and with it the Jewish role in the
alcohol industry. After the war, Jews were largely excluded from the alcohol
industry, and the production and sale of alcohol came to be dominated by the
state. Despite this, a few Jews managed to remain in the alcohol industry in
Poland and slowly rebuilt their businesses, eventually becoming successful
entrepreneurs. Today, the Jewish role in the alcohol industry in Poland is
still significant, though much more subdued than it was before the Holocaust.
While there are still a few Jews running their own businesses, the majority of
the industry is now dominated by larger companies. Nonetheless, the
contribution of Jews to the Polish alcohol industry is still remembered and
respected.
The
history of Jews in the alcohol business in Poland is a long and complex one.
For centuries, Jews were among the most important producers and sellers of
alcohol in the country. In the late 1800s, Jews began to dominate the alcohol
business in Poland. They controlled the production, transportation, retail
sale, and importation of alcohol. Jews held a monopoly on the production of vodka,
and by the early 20th century, there were more than 200 distilleries in the
country owned by Jews. Jews also owned numerous pubs and taverns, and served as
wholesalers for alcohol distribution. This dominance of the alcohol business
meant that Jews played a major role in the Polish economy. However, Jews faced
significant obstacles in the alcohol business. In the late 1800s, anti-Jewish
laws were enacted that restricted the sale of alcohol to Jews. Jews were also
excluded from certain professions, such as distilling and brewing. Despite
these challenges, Jews continued to play a major role in the alcohol business
in Poland. In the 1930s and 1940s, the situation changed drastically. The Nazi
occupation of Poland in 1939 led to the mass murder of Jews. Many of the
Jewish-owned alcohol businesses were destroyed, and Jews were forced to flee
the country
The
history of Jews in the alcohol business in Poland dates back to the early 19th
century. Jews began to participate in the alcohol industry in Poland after the
partition of the Poland-Lithuania Commonwealth in 1772. The Jews who had been
living in the area for centuries were suddenly subjected to the strict
regulations of the partitioning powers. Under the Prussian partition, Jews were
not allowed to own land or businesses but were able to work in the alcohol
industry as distillers and brewers. This allowed Jews to move into the alcohol
business and to become the main producers of spirits in Poland. In the late
19th century, the Polish economy began to improve, and Jews were able to move
into a variety of businesses, including the alcohol industry. Jewish-owned
distilleries and breweries flourished throughout the country, producing vodka,
beer, and other spirits. Jews also owned and operated many of the taverns in
Poland, and the Jewish-owned taverns became popular destinations for locals and
travelers alike. In the early 20th century, the Jews of Poland continued to
dominate the alcohol industry. In the 1920s, nearly half of all distilleries
and breweries in Poland were owned by Jews. Jews also held important positions
in the industry, such as distillers, brewers, and tavern keepers. Despite their
success, the Jews of Poland were still subject to discrimination and prejudice.
The rise of the Nazi Party in the 1930s led to increased persecution of the
Jews in Poland, which included restrictions on their businesses. Many Jews were
forced to give up their businesses or were deported. Despite the hardships, the
Jews of Poland continued to participate in the alcohol industry. After the war,
many Jews returned to their businesses and continued to produce quality
alcohol. To this day, the Jews of Poland continue to play an important role in
the country's alcohol industry.
The history of Jews and alcohol production during the Prohibition era in the
United States is an interesting one. During this period, Jews were an integral
part of the illegal alcohol industry. Despite the fact that it was illegal to
manufacture, transport, and sell alcohol, Jews still found ways to do so. It is
estimated that Jews comprised about 10% of the illegal alcohol industry during
prohibition, which was a significant portion considering their population in
the country at the time. Jews were involved in all aspects of the industry,
from distilling and brewing to smuggling, bootlegging, and retailing. In
addition to their roles as distillers, brewers, and retailers, Jews also
provided crucial financial support to the industry. Jewish financiers were
instrumental in providing the capital needed for bootleggers to purchase
equipment and supplies, as well as for transporting the alcohol across state
lines and overseas. The Prohibition era saw a significant increase in organized
crime, and Jews were heavily involved in this as well. Jewish gangsters such as
Arnold Rothstein, Meyer Lansky, and Benjamin “Bugsy” Siegel played a major role
in the illegal alcohol industry. These and other Jewish gangsters used their
influence to control the flow of illegal liquor, as well as to gain political
and financial power. The Prohibition era was a difficult time for many Jews,
and it led to increased anti-Semitism. But despite the challenges and dangers,
Jews were able to make a successful living in the illegal alcohol industry.
They provided much-needed financial support to the industry and helped to make
it a lucrative business. While the Prohibition era is now a distant memory, the
contributions of Jews to the illegal alcohol industry remain an important part
of its history.
The history of Jewish gangsters and alcohol production during the Prohibition
era in America is an interesting one. During the period from 1920 to 1933, the
US government passed a constitutional amendment that made the manufacture,
sale, and transport of alcoholic beverages illegal. This created a lucrative
criminal enterprise for organized crime, and some of the most famous and
powerful gangsters of the era were of Jewish descent. Alcohol had been a major
part of the American economy for centuries, so the passing of the Prohibition
Amendment was a major disruption. But as is often the case with disruption,
opportunity soon followed. Jewish gangsters in major cities like New York,
Chicago, and Philadelphia were quick to capitalize on the chance to make a
profit by illegally distilling and selling alcohol. They utilized the expertise
and contacts of their immigrant communities to create an underground network of
alcohol production and distribution. This network soon spread across the
country, providing drinkers with illegal liquor in a variety of forms, from
homemade moonshine to smuggled-in scotch. The Prohibition era also saw a rise
in Jewish gangsters with a deep interest in the production and sale of alcohol.
Men like Arnold Rothstein, Meyer Lansky, and Moe Dalitz had a hand in many of
the largest bootlegging operations of the day. They utilized their connections
to organized crime to create vast networks of illegal alcohol production and
distribution. Rothstein, for example, is credited with single-handedly creating
the modern underworld. He was known for his ruthless business practices and for
his close ties with some of the most powerful mobsters of the era. The
Prohibition era was an important part of Jewish gangster history, and it was a
period of great innovation. Jewish gangsters and bootleggers were able to
utilize their skills and contacts to create a vast illegal alcohol production
and distribution network. This network helped to keep the country supplied with
illegal alcohol during the Prohibition era, and it paved the way for some of the
most famous and powerful organized crime figures of the 20th century.
Sam
Bronfman was born in 1892 in Russia. He and his family immigrated to Canada in
1904, where he quickly established himself as a successful businessman. By the
1920s, he had become a millionaire, and he used his wealth to acquire a number
of businesses, establishing the Seagram Distilling Company as the cornerstone
of the Bronfman business empire. Seagram was one of the largest liquor
companies in the world, selling its products in more than 40 countries.
The
Bronfman family is a well-known Canadian family that made its fortune in
alcohol and banking. The family’s roots trace back to Yechiel Bronfman, a
Jewish immigrant from Russia who settled in Montreal in 1908. His sons, Sam and
Harry, founded the Distillers Corporation Limited in 1928 and grew it into one
of the world’s largest alcohol companies. They then acquired the Joseph E.
Seagram & Sons in 1928, making it the largest distiller in the world. The
Bronfman family is responsible for creating, distributing, and promoting many
of the world’s most popular alcoholic beverages, including Crown Royal, Chivas
Regal, and Seagram’s Seven Crown. The company’s success can be attributed to
the brothers’ innovative business practices, such as their focus on marketing,
brand building, and product diversification. The Bronfmans, however, are also
known for their involvement in the illegal (and sometimes violent) activities
of the alcohol trade during the Prohibition era. During this time, the Bronfmans
were accused of smuggling and bootlegging alcohol into the United States and
Canada. While the brothers were never convicted for these activities, their
involvement in the illegal alcohol trade is well documented.
Sunday, February 05, 2023
The Jewish Atomic Empire
The little-known story of the Jewish impact
on nuclear energy
By Ken Spiro
Unlike the ancient Greeks or
Romans, the Jewish people have never been into building physical empires. Demographically
they have always been one of the smallest peoples on the planet - stateless for
much of their history. Yet despite being tiny, stateless, and powerless, the
Jewish people have been remarkably impactful and transformative in so many ways. The true Jewish influence has always been
through ideas and innovation that have transformed the world.
This disproportionate impact
started with Abraham, the founding father of the Jewish people, 3,700 years ago
in what is today Iraq, when in a world full of idol worship, he chose to
reconnect humanity to the idea of one God and an absolute God-given standard of
morality. Ethical monotheism, as it is
often called, is certainly the first, most transformative and impactful of all
ideas that the Jews brought to the world, but it’s hardly the last. Since the time of Abraham onward, the Jewish
people have continued to leave their mark on the world in so many areas besides
just religion and morality.
A great, modern example of Jewish
innovation is in the entertainment industry.
In the early 20th century Jews were the driving force behind
the creation of the motion picture industry. MGM. Warner Brothers, Paramount,
Columbia Pictures, and 20th Century Fox were all founded by Jewish
immigrants from Eastern Europe-refugees from Czarist Russian persecution. (1)
Hollywood may be one of the only Jewish Empires in history, but there is
another modern example of a Jewish “empire,” less known, but certainly more
impactful: nuclear fission.
For better or for worse, nuclear Fission
(The process in nuclear physics in which the
nucleus of an atom splits into two nuclei thus enabling both nuclear energy and the atomic
bomb.) has been one of the greatest scientific discoveries of all time
unleashing immense power for both energy and destruction. The number of Jews
involved in splitting the atom in the 20th century is truly staggering.
The
term itself, “nuclear fission,” was coined in Germany in 1939 by a female physicist
named Lise Meitner, but being both a woman and Jewish (She fled to Sweden to
escape Nazi persecution and continued her research in Stockholm) she was denied
credit for her research which was given solely to her fellow German researcher,
Otto Hahn, who later received the Nobel prize for his work.
In the
first half of the 20th century, Germany was the world leader in
science and innovation and once the Nazis came to power in 1933, they directed much
of this German know-how toward their military-rocket technology and weapons of
mass destruction. It was precisely this
fear that Germany would be the first country to get a nuclear weapon that led
the Hungarian-Jewish physicist, Leo Szilard to convince the great Albert
Einstein, who was a pacifist, (both were refugees from Nazi persecution living
in the US) to co-write a letter to President Roosevelt urging him to start a nuclear
research program in the U.S. and beat the Germans to the A-bomb. This letter played a key role in convincing Roosevelt
to launch “The Manhattan Project, ” America’s program to build an atomic bomb.
(2)
The
number of Jewish involved in the project was astounding-probably close to 90% of
the scientist. Almost all of them were German, Hungarian, or Austrian scientist refugees from Nazi German persecution. The list included: J. Robert Oppenheimer-Project director and
nicknamed “The father of the atomic bomb,” Edward Teller, Leo Szilard, Otto Frisch,
Niels Bohr Felix Bloch, Hans Bethe, John von Neuman, Rudolf Peierls, Franz
Eugene Simon, Hans Halban, Joseph Rotblatt, Stanislav Ulam, Richard Feynman,
Eugene Wigner, and the list goes on. One
of the few prominent non-Jews involved in the project, Enrico Fermi, left Italy
to save his Jewish wife from fascist persecution. There is little doubt that
had the Nazis been more tolerant of Jews, Germany would have had an atomic bomb
first.
Chaim
Weizmann, himself a prominent chemist and Israel’s first president later wrote:
“Very
few people … have any notion of the role which Jews have played in modern
science, and particularly of their astounding share in the development of
nuclear physics. … I have heard Einstein speak of ninety percent. … I am
continuously struck by the utter disproportion of the Jewish contribution.” (3)
The is no question that these scientists realized the
profound implications of creating such a weapon of mass destruction. As Oppenheimer witnessed the first test
detonation of an atomic bomb on July 16th, 1945, he quoted from
Hindu Bhagavad Gita “Now I become death, the destroyer of all worlds,” yet he
never expressed any regret about the Manhattan Project. He like many others in the scientific and
military communities recognized the urgency of getting the bomb before
America’s enemies and realized that the war would have dragged on for far
longer with far greater American casualties had the US military been forced to
conquer Japan with conventional ground forces.
In his farewell speech to Los Alamos scientists in
November 1945, Oppenheimer summarized the necessity of the US creating the A-bomb:
“…all over the world men would be
particularly ripe and open for dealing with this problem because of the
immediacy of the evils of war, because of the universal cry from everyone that
one could not go through this thing again, even a war without atomic bombs. And
there was finally, and I think rightly, the feeling that there was probably no
place in the world where the development of atomic weapons would have a better
chance of leading to a reasonable solution, and a smaller chance of leading to
disaster, than within the United States.”
The
Jewish people’s relationship with the atom didn’t end with the Manhattan
project:
-David
Lilienthal was appointed the first chairman of the United States Atomic Energy Commission
in 1946
-Edward Teller and Stanislav Ulam created the
hydrogen bomb in 1952
-Admiral
Hyman Rickover was the architect of the Polaris Nuclear Submarine fleet in
1954.
The
innovative and transformative impact of the Jewish people extends well beyond
the entertainment industry and the atom bomb.
The Jewish people are just .2% of the world’s population yet Jews have
won 22% of all Nobel prizes since 1901 (4) and little Israel, the Jewish State,
has the largest number of startups per capita in the world. This disproportionate impact has been noticed
by many, including British historian Paul Johnson:
“For the Jewish impact
on humanity has been protean. In
antiquity, they were the great innovators in religion and morals. In the Dark Ages and early medieval Europe, they were still an advanced people transmitting scarce knowledge and technology…Breaking
out of the ghettos, they once more transformed human thinking, this time in the
secular sphere. Much of
the mental furniture of the modern world to is of Jewish fabrication.” (5)
Jews do
not have a monopoly on innovation and not all Jewish “contributions” have been
positive, but given how small and how persecuted the Jewish people have been
throughout history, it begs the question why?
American sociologist, Ernest van den Haag asked the same question:
“The Jews have invented more ideas, have made the world more
intelligible, for a longer span and for more people than any other group. They have done this indirectly, always
unintentionally, and certainly not in concert, but never less
comprehensibly...In a world where Jews are only a tiny percentage of the
population, what is the secret of the disproportionate importance the Jews have
had in the history of Western culture?”
From Abraham onward, Jews have consistently manifested
certain personality traits that have driven them to question and look at the
world in a different way. They seem to possess traits in their collective “spiritual
DNA” that have always driven them to challenge excepted norms, think outside
the box, and create and innovate. As strange
as this may sound, it seems to be the most logical explanation especially since
so many of the most innovative Jews, including most of the scientists who
worked on The Manhattan Project, had little or no Jewish education and no substantial
connection to Judaism. Most were Jews by
birth and nothing more yet “thou shalt innovate” was still deep in their core.
Perhaps, Rabbi, Lord Jonathan Sacks said it the best:
“To be Jewish, to be a child of Abraham is to have
the courage to be different, to challenge the idols of the age, whatever the
idols and whichever the age.” (7)
(1)
For more on this topic see: An Empire of Their Own – How the Jews Invented
Hollywood – Neal Gabler
(2)
In 1954, a year before his death, Einstein said to his old
friend, Linus Pauling, "I made one great mistake in my life—when I
signed the letter to President Roosevelt recommending that atom bombs be made;
but there was some justification—the danger that the Germans would make them.” Clark,
Ronald W. (1971). Einstein: The Life and Times. New York: Avon Books
(3)
Tablet Magazine, November 9, 2022. Imagining a Jewish Atom
Bomb, Or Rabinowitz & Yehonaton Abramson
(4)
http://www.jinfo.org/Nobel_Prizes.html
(5)
-Paul Johnson, A
History of the Jews
(6)
Ernest van den Haag, The
Jewish Mystique
(7) Covenant and Conversation-The Heroism of Ordinary Life, 5768
Sunday, January 22, 2023
The Four Questions of Hannukah
Ken Spiro – December 2022
-Is there a reason why Hanukkah and Christmas happen at the same time of the year?
Growing up as a young Jewish kid in New York with a very limited after-school, Hebrew school education, I came up with my own theory as to why Hannukah and Christmas always fall out aroundthe same time in December. By the age of 9, I figured out that smart rabbis must have thought that if Jewish kids saw Christian kids getting presents and they didn’t get presents too, they might not stay Jewish. An interesting theory, even if it was far from the truth.
The reality is very different. As for the date of the holiday, the Talmud explicitly states:
“The Sages taught: On the twenty-fifth of Kislev, the days of Hanukkah are eight.” (1)
The Book of the Maccabees, which tells the story of Hannukah, also mentions the exact same date:
“Early in the morning of the 25th day of the ninth
month which is the month of Kislev...they [the priests] rose and offered
sacrifices, as the law directs, on the new alter of burnt offerings which they
had built...it was dedicated with songs and harps and lutes and cymbals...So
they celebrated the dedication of the alter for eight days...” (2)
So Hannukah REALLY did happen in the month of Kislev,
which always falls out around December and which are, in the northern
hemisphere, the shortest days of the year.
The question is, why is Christmas also in December?
The connection of Christmas (the traditional day of
Jesus’s birth) to the same time of year happened sometime in the 4th
century C.E. when the early church fathers fixed the date as December 25th,
but there is no reference to this date in the Christian Bible and there is much
historical speculation as to why this date was chosen.
One possible
explanation is that much of Christian ritual has its origins in the paganism of
the Roman Empire. Late December, which
the Romans also recognized as the Winter Solstice was traditionally a time of
several major pagan holidays-Saturnalia-Celebrating Saturn, the god of
agriculture and also that of Sol Invictus/Helios-the sun god. It could well be that the early church
fathers deliberately placed Jesus’s birthday in December to de-paganize the
season and give it a Christian ” flavor “and focus.
2-Why isn’t the Book of the Maccabee’s in the Hebrew
Bible?
There are actually 8 separate works that have the
title Book of the Maccabees. By far, the best-known books are Maccabees 1
and 2. Maccabees 1 was written in Hebrew by a royal chronicler of the Hasmonean
Dynasty (The Hasmonean Dynasty is the family of the Maccabees) sometime in the
late 2nd century BCE and Maccabees 2 was probably written in Greek by a Jew
living in Egypt, also around the same time.
We do not have the original Hebrew version of Maccabees 1 nor the original,
unabridged version of Maccabees 2.
Both the Catholic and Eastern Orthodox churches
consider the Books of the Maccabees to be canonical (included in the list of sacred books officially accepted as
genuine.) and are included in their versions of the Bible. The question is why doesn’t Judaism consider
these books to be holy?
Jewish tradition teaches that the different books that
comprise the Tanach-the twenty-four books of the Hebrew Bible,
designated as holy - were compiled by the Men of the Great Assembly (the
120 spiritual leaders who led the Jewish people approximately 2,500 years ago
during the Babylonian Exile). Two criteria were used by these great sages to
decide which books to include in the Bible:
1-The book had to be authored by a prophet
2-The book had to contain a message relevant for all
time.
All the books of the Maccabees were written centuries
after the completion of the Hebrew Bible and none of the authors of any of these
books meet the above criteria. While the books of the Maccabees are a
tremendous source of information and even inspiration, they are not considered
by Judaism to be holy.
3-What happened to the Maccabees?
The story of the Maccabees is not only one of great
heroism and sacrifice but also one of corruption and tragedy. The five sons of Matisyahu (Mattathias) led a
struggle against the Greeks that lasted for 25 years. During this protracted conflict,
four of the five brothers either died in battle or were murdered.
The sole surviving brother, Simon, finally gained
independence from the Greeks and established a dynasty, known as the Hasmonean
Dynasty that would last for 103 years. For about a century Israel had independence
and Simon’s descendants assumed the roles of high priests and rulers of Israel.
As descendants of Moses’s brother,
Aaron, they could lay claim to the priesthood, but they had no right to
kingship as that position could only be claimed by a descendant of King David.
Tragically, later Maccabean rulers not only became
corrupted by their power but ended up persecuting the rabbinic leadership that
their ancestors had sacrificed their lives to preserve. Internal power
struggles within the family eventually degenerated into civil war which opened
the door to the Roman conquest of Israel
in 63BCE and ultimately the end of the Hasmonean in 37BCE when the Romans made
Herod the Great the king of Israel.
Coming from non-Jewish ancestry, Herod had even less
claim to kingship than the Maccabees. To compensate for his lack of legitimacy
Herod married the last surviving Maccabean female, Miriam. Obsessively
paranoid, jealous, and impulsive, the historian Josephus writes that Herod
eventually had her executed. He also put to death the two children that she
bore him as well as Miriam’s brother, the high priest, Aristobulus. And so, the
Maccabees ceased to exist. (3)
The Talmudic account of the end of the Hasmonaeans differs
in that it doesn’t mention Herod’s marriage to Miriam or her murder, but rather
that the last Maccabean female committed suicide rather than marrying Herod. (4) Regardless
of which version you choose to follow the family of the Maccabees came to a
tragic end over 2,000 years ago. The
Talmud concludes:
“Whoever
says that he is from the household of the Hasmoneans is surely a slave.” (5)
4-Why do we focus on the small miracle of the
oil? Wasn’t the military victory a far greater
miracle?
There is only one very short reference to
Hannukah in the Talmud:
“When the Greeks entered the Sanctuary, they defiled
all the oils that were in the Sanctuary by touching them. And when the
Hasmonean monarchy overcame them and emerged victorious over them, they
searched and found only one cruse of oil that was placed with the seal of the
High Priest, undisturbed by the Greeks. And there was sufficient oil there to
light the candelabrum for only one day. A miracle occurred and they lit the
candelabrum from it eight days. The next year the Sages instituted those days
and made them holidays with recitation of hallel and special
thanksgiving in prayer and blessings.”
The military victory of tiny Israel over superpower
Greece was certainly a more impressive achievement, but the symbolism of the
light of the menorah goes to the heart of the true victory:
Hannukah was
history’s first religious/ideological war-It was paganism’s battle against humanity’s
only monotheistic faith. The Greeks tried to destroy not Jews but Judaism.
Despite the beauty and sophistication of Greek culture,
their objective was to snuff out the light of Judaism. With that in mind, we now understand why it’s
truly fitting to focus on the miracle of the oil and not the military victory. The
military victory gained Israel brief independence, but that didn’t last
long. The Hannukah lights that continue
to shine brightly during the darkest time of the year truly represents the real
miracle-The survival of a faith and a people and the power of that people’s
faith to transform humanity and truly bring light to the world.
(1)
Babylonian Talmud, Shabbat 21:b
(2)
I Maccabees
4:52-56
(3)
Josephus The Jewish Wars
(4)
Babylonian Talmud, Bava Batra 3:b
(5)
Babylonian Talmud, Kiddushin 70:b
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