Category Archives: history

At Sixteen

by Annette Friend

I tell my mother
my honest truth
edged with blades

from a teenage
tongue that knows
only a pinch of the life

my mother suffered.
I am blinded by
my good fortune,

sheltered behind the veil
of my birth here in America
not the streets of the shtetel

in Poland where she grew up,
facing famines and pogroms,
the horrors of World War I,

Russian soldiers pillaging
her small village, friends, family,
when they invaded.

I listen, but don’t hear
the sad stories she tells me,
surrounded by the glow of America

even if the streets she found
weren’t paved with gold.
I scream, I will date whom I choose,

a handsome Italian-Catholic boy
who looks like Paul McCartney
What does my mother know?

This is a new world.
I cut her to the quick
with my sharp knifed words,

standing here well-fed
and clothed in freedom,
instead of buried

in an unmarked green grave
of the Poland she left
now almost Judenfrei

free of Jews as Hitler wanted,
only because of her courage
to book passage in steerage

at sixteen.

Annette Friend, a retired occupational therapist and elementary school teacher, taught both Hebrew and Judaica to a wide range of students. In 2008, she was honored as the Grinspoon-Steinhardt Jewish Educator of the Year from San Diego. Her work has been published in The California Quarterly, Tidepools, Summation, The San Diego Poetry Annual, The Jewish Writing Project, and the Paterson Literary Review. In August 2025, Annette along with artist Judy Langhoff published a book of ekphrastic poetry and paintings titled Pen and Brush: In Contemplation. She was honored to be chosen for third prize for her poem, “The Salvation of Books, Newark, N.J., 1959” in the 2026 Allen Ginsberg Poetry Awards.

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Holding On

by Lillian Farzan-Kashani (Los Angeles, CA)

I pick up a dandelion

While missiles fly overhead

My 34th birthday may be next weekend

Though I try holding on to any semblance of innocence I can muster 

This life has become a complicated one 

Soldiers to protect and wars I don’t support 

Perhaps it was always this way

Though I may not have been privy to it

I have gotten better 

At placing down the weight of the world 

Reminding myself I am not the governing bodies

Nor people waging wars to sell their weaponry

I am but a person

Celebrating Persian new year 

Holding on to tradition while those in my motherland

Have been cut from the world for 3 weeks and counting 

Only a person

Running to the bomb shelter

Dog leash and water bottle in hand

Perhaps I dissociate daily from the reality of the situation

Perhaps this is how I survive the reality of the situation 

Holding onto joy where I can find it

Maintaining there is still good in people

Even the ones sending the bombs

I suppose anything is possible with empathy

If I could only stretch my mind enough

How I wish the tyrants would do the same

How I wish the simple people were treated as sacred 

Lillian Farzan-Kashani is an Iranian American and Jewish therapist, poet, and speaker based in Los Angeles, CA. Much of her work is rooted in being a child of immigrants and is reflective of her intersectionality. Read more about her professional and creative pursuits at https:www.lillianfarzan.com/

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My Sukkat Shalom

By Bob Canter (Monticello, FL)

A retiring teacher says goodbye to his long-time classroom

For years, I have had my personal “Sukkah.” It is a room in my synagogue. It is my Religious School classroom.

Not literally a “sukkah,” and certainly not a kosher one by the rules of how a real sukkah is to be constructed. My special sukkah is permanent, not temporary; no palm fronds or branches cover the ceiling, although I can see the stars by looking out the window. It has four walls, windows, and a door that I can shut and lock if I choose. It was there years before I arrived, and will remain years after I am gone.

Not exactly the kind of temporary structure our ancestors constructed in ancient days, and certainly not one with any kind of agricultural connection.

I do not “own” it, of course –- but then again – I do. I refer to it as “my” classroom, the same as a tenant might say “my apartment,” “my house,” or “my place.” You occupy it, you take care of it; you give it life, personality and purpose. It becomes “yours.”

It is my Sukkat Shalom, סכת שלום a shelter of peace.

Now, as I prepare to retire after 12 years of teaching in my current congregation and nearly 25 years as a Jewish Religious School teacher, I am savoring the last months in my Shelter of Peace. On Religious School days I arrive early – typically 45-60 minutes before class time. There is the obvious reason: To prepare for the day with photocopying and other routine duties. But I also use that time to sit and reflect. I recite the yotzer ohr יוצר אור blessing, which I teach my students, thanking God for a new day of life.

I am surrounded by, and immersed in, all things Jewish: Hebrew alef-bet charts and an Israeli flag adorn the walls. My classroom is packed with memories: photos, kids’ drawings, thank you notes and holiday cards my students made and proudly gave to me. Each one is a special memory and a humbling experience. I keep them all.

For me, my classroom is unique – there is literally no other place like it, nowhere else that can provide that level of comfort, peace, and serenity in a totally Jewish environment. It is my escape; my mental and physical sanctuary; a refuge of solitude.

***

On Yom Kippur we take a service break in the afternoon. During this time our synagogue arranges discussion groups. I have attended some in the past, but in recent years I have chosen to spend the service break time, typically 90 minutes, in my classroom, to sit, relax, and reflect on the meaning of the day. It renews me, physically as well as spiritually. I emerge stronger, ready for the afternoon, neilah, and concluding services, refreshed and renewed, perhaps, at least part, of what Yom Kippur represents.

***

No teacher literally “owns” his or her classroom. We are tenants. The “tenancy” may last one year or thirty, but inevitably it ends.

Now, after twelve years as a Religious School teacher, all in the same room, I have elected not to renew my “lease.” I’m moving on, and will clean out so the room will be ready for my successor, the next “tenant.” Some of the objects that provided me with so much warmth and reassurance, such as the Hebrew alef-bet charts, books, and maps of Israel, will remain, hopefully to provide my successor with the same sense of purpose and security that I found in that special room.

Of the many relics, the most valuable and meaningful to me is a simple handwritten sign, one that I made years ago when I first started as a synagogue Religious School teacher, a famous saying from the Pirkei Avot: “As you teach, you learn.” I took that statement to heart from the first day I read it, and I live by it every day. We never stop learning, and my students have been my best teachers.

I did not build it, but together with my students we infused that special classroom with an abundance of life and personality. My classroom is a center of Jewish learning, teaching, fun and connection with kids and their families; my “Laboratory of Jewish Learning,” where I worked to instill and reinforce a sense of pride in my students’ Jewish identity, will ensure in a small way, I hope, the emergence of the next Jewish generation.

The adornments are important, but it is the people – plural – all of us, together, בּיחד — that bring life and meaning to the Jewish classroom.

May every teacher find his or her classroom as a Sukkat Shalom, a true Shelter of Peace.

Bob Canter retired in May, 2026 after 25 years as a synagogue religious school teacher, first at Congregation B’nai Tikvah in Walnut Creek, CA, and the last 12 years at Temple Israel in Tallahassee, FL. Bob and his wife live in Monticello, FL, where he serves on the City Planning Commission and substitutes in the Jefferson County Schools. He remains an active member of Temple Israel, including serving as President of the Temple Brotherhood.

You can read more of his work here: Hebrew: The Metric System of Languages — Transparent Language.com ; For Once, I Didn’t Feel Like a Minority:; and on My Jewish Learning, where he’s written a variety of essays on Jewish life in the South and on lessons that he learned in his religious school classroom.

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Shalom Aleichem

by Barbara Krasner (Somerset, NJ)

I say hello to you as I drive on the Garden State Parkway

that bisects the cemetery in Newark. I have not been to see you

in years. Visiting Day at the Grove Street Cemetery is only one day

a year, the Sunday between Rosh Hashanah and Yom Kippur.

You know the local police are there to protect you, but it’s too late.

The cemetery’s already been vandalized many times over.

I like to think only your decaying bodies lie in those caskets. 

Your spirit is still flying around, maybe inhabiting someone else.

That while I’m driving, you’re making a brisket or cutting up

onions and carrots for stew or soup. That while I’m driving

you’re thinking about your daughters and grandchildren

Over There, the ones you’ll never get to see again. That 

you still refuse to learn English and sometimes

you forget your teeth. I await your Aleichem Shalom.

Barbara Krasner is a New Jersey-based poet whose work has appeared in more than seventy journals, including the Jewish Writing Project, Minyan Magazine, Jewish Literary Journal, Vita Poetica, and Of the Book. Recent books include Insomnia: Poems after Lee Krasner (dancing girl press), The Wanderers: Poems (Shanti Arts), and the forthcoming Memory Collector (Kelsay Books).

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To My Best Knowledge, Judaism Is

by Claudine Nash (New York, NY)

an ancient thread

dyed in modern colors

woven into our every action

and outlook,             

to my best knowledge, Judaism is

the comforting cloth

that warms me upon waking,

the string that ties me

to every Jew who ever

stood at the footpath

of the mountain. To

my best knowledge,

Judaism is the fabric

of my family, it is

the holiness laced into

our everyday moments,

our rituals, meals, music,

worship and sacred

times and seasons, to my

best knowledge, it is

the stranger welcomed into

our tent, it is a quilt

of blessings.

Claudine Nash is an award-winning poet who lives and writes in New York.  She has authored five poetry collections, most notably Beginner’s Guide to Loss in the Multiverse (Blue Light Press, 2020) which won the 2020 Blue Light Book Award.  She has also edited three poetry collections and is a practicing psychologist. Widely published, her work has been nominated for the Pulitzer, Pushcart and Best of the Net prizes and briefly travelled through space as part of the Writers on the Moon time capsule of contemporary writing. 

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Tashlich

by Judith R. Robinson (Pittsburgh, PA)

We live the days

between the days

of awe and lamentation.

Down to the river’s edge

the pale rabbi treks, arrives,

sways, raises a fist

plump full of crumbs

to cast into the sparkling

current of hope.

Where are the fish?

Where are the fish big enough

to swallow these sins?

To eat our sins

and swim off, swim off, fish!

Take our sins with you!

Purify us, save us, 

let us begin again

souls washed clean again,

we pray 

       we pray 

             we pray

one more year 

         one more year 

                one more year.

Judith R. Robinson is an editor, teacher, fiction writer, poet and visual artist. A summa cum laude graduate of the University of Pittsburgh, she is listed in the Directory of American Poets and Writers. She has published 100+ poems, five poetry collections, one fiction collection; one novel; edited or co-edited eleven poetry collections. If you’d like to learn more about her and her work, visit her website: www.judithrrobinson.com

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Zayda’s Kiddush Cup

by Janice Alper (San Diego, CA)

The small silver cup was stowed
in steerage, it sailed across
an ocean to a new home. It
overflowed with red wine
every Friday night. Zayda’s
hand never trembled as he
mumbled the blessing to usher
in Shabbat. Now I hold it in my
hand carefully, as the wine spills
over to the sixth generation.

Janice Alper writes poems, personal essays, and memoirs. Her work has appeared in the San Diego Poetry Annual, Bristlecone, and California Bards, and other places. She is the author of Sitting on the Stoop: A Girl Grows in Brooklyn, 1944-1957. Janice is currently pursuing an MFA in Creative Writing/Poetry, from San Diego State University. Follow her at www.janicesjottings1.com

Editor’s note: “Zayda’s Kiddush Cup” was originally published on OftheBook (https://ofthebookpress.com) and is reprinted here with permission of the author.

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Crown Heights (1955 – 1960): Through the eyes of a daughter of Holocaust survivors

By Sandra Hurtes (New York, NY)

Crown Heights was a world my mother and I explored together. The effects of Hitler’s war revealed themselves from St. John’s Place to Montgomery Street, from Utica Avenue to Albany Avenue. On our way to the doctor or the grocery or the park, my mother whispered stories about the greena (greenhorns from Eastern Europe who came to America after the Holocaust).

There was Esther who lived on President Street and had three children. My mother pulled me close and said, “Zug gurnish, mámala, [say nothing, sweetheart], Esther screams every night about Auschwitz.” With each walk, the story took on different tones. Soon it became, “Esther is in the hospital. Her psychiatrist is giving her shock treatments.” Then my mother, nodding in understanding, pursing her lips, sighing.

I wondered who was home watching Esther’s children, and if her husband, Murray, was cooking supper. I tried picturing her getting shocked, but didn’t know how that looked. I wondered if the shocks singed, like electrified barbed wire.

When my mother and I visited her friend Margie who lived on Lincoln Place, my mother reminded me, “Don’t stare at Margie’s hand.” On her right hand were four and half fingers. She sawed her middle finger in half while working in the munitions factory she was transferred to from Auschwitz. When Margie’s hand was steady, it appeared as if her finger was bent at the knuckle. Then she moved, and the finger wiggled like it had no bones.

There was Sylvia who once lived on Carroll Street. I recalled her only through my mother’s stories. One afternoon Sylvia was vacuuming. As she pushed the long hose along the floor, she fished in her pocket for a sucking candy. When she began choking on the button she’d accidentally slipped in her mouth, her son David frantically called the police. By then she was blue. The police held her upside down but the button was lodged too deeply.

 Each time my mother told me the story she said, “Sylvia survived Hitler to choke on a button in Brooklyn. God bless America!”  And all I could think about was that the police and David saw Sylvia’s underwear when her duster fell over her head.

There was Mrs. Steinberg who we often passed on Schenectady Avenue, pushing her shopping cart. While hiding in Siberia, Mrs. Steinberg had two miscarriages. Each time we passed her in the street, my mother admonished me, “Quick, mein scheina kint [my beautiful child], smile, say hello to Mrs. Steinberg before she gives you the evil eye.”

My mother lived in fear of the evil eye, a superstition she brought with her from home. This belief—that a curse would be cast upon us when someone was jealous of something we had—was one way in which she would remain old-fashioned, regardless of how glamorous she became. And so, since my mother had two children and no miscarriages, she worried she’d be cursed by Mrs. Steinberg.

To ward off the evil eye, my mother protected herself by making her hand into a fist and pushing her thumb through her index and middle finger. Whenever we saw anyone else who might curse us, we reflexively made the fist and held it behind our backs. If asked how we were, we said, “Fine,” and squeezed our fists tight.

There was Manny on Montgomery Street. He was my story, and a secret I kept from my mother. He came from Poland and struck it rich in a shoe business on Orchard Street. Manny was tall and lanky, with hair falling across his forehead hitting close to his right eye. Every afternoon I played pretend games with his daughter in their apartment. Just before I left for supper, Manny came home, undressed and stood naked in the bathtub, the water from the shower sliding down his body. The shower curtain was pulled apart, the door wide open.  

I never told my parents about Manny. I knew innately that what he did was wrong, and I wanted to protect him. And I was ashamed too, of the excitement I felt running past the bathroom, once, twice, three times, stealing looks as he rubbed a soapy washcloth in circles on his chest.

Ironic. Impossible. Ordinary. That was our Crown Heights.

Girls played double dutch, the jump ropes crisscrossing in the air like lines on a globe. There were hopscotch games chalked in yellow and pink, girls hopping in this box and that one, their ponytails flying back and forth or frizzy hair like mine a powder puff around their heads. Boys played Johnny on the Pony on the corner of Union Street and Schenectady. In the street, they kicked the can; gangly boys ran and hid as the metal cylinder rolled beneath parked Chevys and Desotos.

There was the varoooom of motorcycles speeding down Eastern Parkway. The soft rapid murmur of prayer trailing the Hasidic men in black as they hurried in and out of the subway. The high-pitched whine of alley cats crawling through garbage cans. Taunts like shake it don’t break it and your momma followed me and my friends, all of us barely aware of who we were.

When my mother and I walked together, she looped her arm through mine. We maneuvered between the stories of the greena and the everyday. We thanked God for our ability to hold a glass firm with all ten fingers, to not need shock treatments, not be the ones whose evil gaze was feared.

At home, my mother sang Que Sera Sera in a wistful tone as she cleaned the bathtub, a rusty can of Ajax in her hand. She scrubbed until the tub was spotless, singing all the while, what will be will be. When she bencht lecht (lit candles)for Shabbos, a tichal (kerchief) over her head, she prayed she would one day see all her siblings, as one family at a time, they emigrated to Crown Heights.

We believed we kept our stories to ourselves. We told each other we were lucky. The complications of war belonged to the others. When my mother and I strolled the promenade of Eastern Parkway, tree branches canopied over us, and birds flew from their nests. In those times, Auschwitz seemed so far away.

Sandra Hurtes’ work has appeared in The New York Times, The Jewish Week, Poets & Writers and many other publications. This essay is excerpted from a collection that she’s working on tentatively titled “Halfway Home.”

 

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The telephone call I wish I could answer on Shabbat

by Steve Lipman (Forest Hills, NY)

I miss my mother’s telephone calls on Shabbat, which is an unusual statement for an Orthodox Jew to make. Talking on the phone, as any Torah-observant Jew knows, is forbidden on the Jewish day of rest, for a combination of halachic reasons. 

Ordinarily, I honor the Sabbath in the traditional way, not driving in a car, not using electronic devices, not writing, etc. And by praying our established tefillot, in shul, and, since Covid, largely at home, and by eschewing phone calls until a period of a few years that ended, unfortunately, a year ago.

Mom, in various assisted living and rehabilitation institutions in the Houston area, was aging rapidly, physically and mentally, as she passed the century mark, and calls from her on Shabbos kodesh became a reality.

I let Mom and my siblings know that if I saw one of their numbers on my cell phone’s caller I.D. on Shabbat, I would answer the call. I didn’t need to ask a rabbi for a psak about such an apparent violation of halacha; common sense dictated that honoring a parent (Dad had died two decades earlier) took precedence over any other consideration. 

Maybe Mom was having an emergency; maybe she needed to talk; maybe, in her fog of dementia, she had lost track of what day it was (though not shomeret Shabbat, she was always respectful of my observance, and would not try to reach me on Friday night or Saturday or on a chag). Maybe one of my sisters, in touch with Mom, had some need to speak with me.

In any case, if I saw that one of them was calling, I would pick up. Similarly, I faced this challenge of what to do or what not to do on Shabbos when I visited her a few times a year – in her apartment, or in a health care facility — and she would need me (support staff were not always available) to do a task I would ordinarily not do, like turn a light on or off, or get her some food from a refrigerator whose light was likely to go on.

I usually “erred” on the side of what would keep Mom comfortable, or not upset her. I trusted that G-d would understand. 

Jewish law and Jewish ethics were clearly on my side. Says Maimonides (Mishneh Torah, Sabbath 2:1):

“Where there is doubt whether or not the Sabbath laws must be violated on a [sick] person’s behalf, one should violate the Sabbath laws on his behalf, for the Sabbath laws are suspended even when there is merely a question of danger to a person’s life.”

When I went to a friend’s home for Shabbat, I would inform my hosts in advance of my policy so they would not be surprised in case they saw me on the phone between candle-lighting and Havdalah. No one objected or questioned my priorities. None of my friends, whose ages ranged from their 40s to their 70s, second-guessed me. Many of them had – or had had – elderly parents. My friends understood.

I always set the phone’s ringer loud enough that I would be able to hear it wherever I was. Not that I looked forward to a phone conversation on Shabbat … or to the reason, probably a matter of a health emergency, for Mom or a sibling calling me. But my conscience was clear. Usually, time permitting, I called Mom and my sisters before Shabbat to make sure that everyone was OK. Relieved, I knew it was less likely that my phone would ring within the next 25 hours or so.

Of course, if I saw that one of my family members was trying to reach me, I would be more alarmed. Had something happened? As Mom kept aging, things did happen. Falls. Ambulance trips to the ER. Other unpleasant events.

Fortunately, this happened infrequently. Mom and my sisters figured that whatever happened could wait until Saturday night or Sunday morning to inform me about it. Besides, I was several hours away by plane – what could I do, even if there was an emergency?

Not that my phone was always silent. Like most people in our in-touch age, I would often receive calls from sources worthy and unworthy – folks seeking my monetary donations, reminding me of the need for blood donations, trying to sell me insurance or offer me a loan. And so on. After a while, I began to recognize some of those callers’ phone numbers and area codes. Those calls, of course, I did not answer. Or acknowledge. Even during the week.

As for the calls I did answer on Shabbat or yom tov … not too many, thank G-d. Mom would call – not frequently – because she needed to talk. Because something had upset her; at her age, with her deteriorating mental condition, this could be predicted. Because she hadn’t looked at a calendar. Because she wasn’t aware of a holiday like Shavuot. Because …. the reason didn’t matter. If I recognized Mom’s phone number on my caller I.D., I spoke with her. I didn’t rush her. I didn’t necessarily remind her of the day’s sanctity; if I did, she would apologize for the call. Ditto if one of my siblings, very infrequently, called. Their psychological health, their need to share Mom’s condition with big brother, trumped all other considerations.

When the calls, always brief, ended, Mom and my siblings always felt better. I knew I did.

Mom died a year ago; her secular yahrzeit is on August 6. She was 104. In her last year or so, she became too weak, too hard of hearing, too confused, to use the phone. She didn’t answer when her phone rang and certainly didn’t make any calls. I knew then that I would not see her number on my caller I.D. when my phone rang on Shabbat.

And, of course, I haven’t seen her number during the last 12 months.

And I won’t again.

I miss seeing her number.

Steve Lipman was a staff writer for The New York Jewish Week from 1983 until 2020.



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Encounters with Yiddish: The Old in the New World

By Ronald H. Linden (Pittsburgh, PA)

Among the basic tools we carry with us in life are our personal language experiences; what we heard first as infants, conversations around the dinner table, the cacophony of our larger communities. If we pay attention and are good mimics, we can connect with people outside and inside our families and homes using the building blocks of these languages.

But language does more than allow our comprehension and expression; it marks us and links us to our past—to “the old country” and the old places. This is especially true if we were fortunate enough to have experienced an environment suffused with Yiddish, which Leo Rosten called “The language of the heart.” 

For most of us Yiddish flowed from our grandparents.  They brought this language with them from all over Europe and the Middle East.  But their intermediaries—our own parents—often walled us out of their conversations, preferring to keep an adults-only method of kibbitzing with the rest of the mishpochah.

Still, the expressive power of Yiddish could not really be contained; for example, when a bubbe held a grandchild’s face in her hands and gushed over a shayna punim.  Or when that same bubbe wondered why you were leaving so soon, “What, have you got shpilkes?” 

For my father and many of his generation, the first born here, Yiddish was their mama loshen. It was the language of mother and home certainly, but it was to be confined there as part of a fierce struggle to be as American as possible, to be part of the new–not the old–world. And he succeeded.

Yet the staying power of his Yiddish, relegated to a minor chord, never left him. I had the opportunity to see this close up in an ironic and surprising way.  Near the end of the Cold War my family and I were living in Munich, Germany as I had a position with Radio Free Europe. My parents came to visit. My father had fought in World War II and my mother had lost her first husband in the Battle of the Bulge. For these reasons and because they were Jews, a trip to Germany was not a casual undertaking.  My father demonstrably stomped the ground in Hitler’s favorite city to announce his—and our people’s–presence.

An outgoing person with Yiddish in his pocket, my father wanted to communicate with the Germans, but he was understandably hesitant.  Unexpectedly—and ironically–the opportunity came through a casual meeting with a policeman on the street. The officer’s youth, openness and interest in America pushed the right buttons. In response, and perhaps unexpectedly even to him, my father’s ancestral language rose to the surface. The distance between them closed. I could see his excitement grow in the exchange and for the first time in ages, I saw him use expressions and deploy the language’s natural rhythm. In this most unlikely of places he made a cross-generational, cross-cultural human connection. Yiddish made that possible. (As a bonus for me, learning German, I was now included.)

 I learned from this encounter that your mama loshen is always with you. I saw this even more vividly some years later with my wife’s grandmother, whom everyone called, of course, Bubbe.  As an orphan from a tiny shtetl in the Russian empire, she was matched to an older man, whose wife had died, and moved to western Ukraine. With her husband soon gone to America, she and her family of four children were engulfed by WWI, the Russian Revolution and Civil War. She survived by trading across fluid territories and borders, adding Russian and Polish to her native Yiddish.

When her moment came to flee with her family, she and thousands of Jews took up residence in the new state of Poland and soon after left for America. Still unable to read or write, she nevertheless learned English and embraced her new country with deep gratitude. More than her businessman husband, she plunged into American life; she shopped, went to the movies and travelled. The orphan girl from a village without electricity who once spoke only Yiddish watched a man land on the moon on American television in English.

Then the mama loshen, which had never really left her, returned. As she grew older, Bubbe began to converse more and more in Yiddish only.  Her physical infirmities grew but her brain remained sharp—it just reverted back to its earliest tools for communication.  Even when she thought she was speaking English, out came Yiddish.  By then we had gained enough understanding of Yiddish ourselves to be with her and never let on. We entered her world as she was leaving it. The power of Yiddish was displayed once again in the form of a precious gift: the chance to create in America a meaningful and sweet goodbye to the orphan girl from the shtetl.

Ronald H. Linden is professor emeritus of political science at the University of Pittsburgh, where he directed the Center for European Studies and the Center for Russian and East European Studies. He served as Director of Research for Radio Free Europe in Munich, Germany during the extraordinary changes ending the Cold War in Europe. In addition to his scholarly publications and international commentary (see his professional profile here) Ron has authored essays on “The Night The Berlin Wall Came Down,”; “Changing the rules — in life as in baseball”; “Finding Boba Fett: The Pandemic Leaves a Gift,” “The New Pogroms.”

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