Covid: vingt interpellations après la manifestation à Bruxelles et six blessés (photos)

Nachdem der Krieg in der Ukraine in die zweite Woche geht, erlebt Europa einen enormen Zustrom von Flüchtlingen, die aus der Ukraine in den Westen fliehen. Darunter sind auch zahlreiche ukrainische Juden, die sich in Sicherheit bringen wollen.

Die European Jewish Association (EJA) mit Sitz in Brüssel, ein Dachverband, in dem mehrere hundert Gemeinden auf dem gesamten Kontinent vertreten sind, hat eine europaweite Kampagne gestartet, um vorübergehend Wohnungen, Lebensmittel und Kleidung für jüdische Familien bereitzustellen, deren Leben durch den Konflikt in der Ukraine zerrüttet und zerstört worden ist.

Der Aufruf wurde an jüdische Gemeinden von Lissabon bis Lublin, von Bukarest bis Bordeaux in ganz Europa verschickt.

Der Vorsitzende der EJA, Rabbiner Menachem Margolin, sagte nach dem Start der Kampagne: „Die Geschichte des jüdischen Volkes ist eine Geschichte der Vertreibung, sei es durch Pogrome oder Krieg. Wir wissen nur zu gut, was es bedeutet, wenn man gezwungen ist, von einem Moment auf den anderen zu fliehen. In fast jeder unserer Gemeinden werden Sie solche Geschichten hören. Von Generationen aus Spanien oder Galizien, vom Krieg bis zur Auswanderung nach Israel. Ich sage das, weil wir für diese Katastrophen besonders sensibilisiert sind. Und weil wir so sensibilisiert sind, sind wir dazu bestimmt, unseren jüdischen Nachbarn zu helfen, so wie wir es immer getan haben.“

Er fügte hinzu: „Ich bin zuversichtlich, dass diese Kampagne etwas bewirken wird. Seit Beginn des Krieges haben sich Juden aus ganz Europa an uns gewandt, um zu erfahren, wie sie ihren ukrainischen jüdischen Brüdern und Schwestern in Not helfen können. Wir geben ihnen die Möglichkeit, genau das zu tun, indem wir denjenigen, die in aller Eile und oft mit nichts als den Kleidern auf dem Leib das Land verlassen haben, Unterkunft, Essen und Kleidung anbieten.“

This week I spent a lot of time going to events marking the Shoah in Brussels. They were, rightly and fittingly, solemn occasions. But here’s the thing: at every event, I found my fellow Jews talking together, smiling, sharing stories and there was even the odd joke or two.
Even at this darkest of commemorations, there was life and a celebration of the deep bond between us that transcends the shared pain and history. And it stood in stark contrast to the others present who were sombre faced and bore the weight of history in a very different way.
It seemed to me that the reminder to stay positive and rejoice in your Judaism that I tried to leave you with last week needn’t have been said, as it was clearly and demonstrably in evidence.
Because when you think of it, and you delve a bit deeper into our faith, the reason becomes clear: Joy (Simcha), is our central artery, feeding our heart and mind and driving us forward.
Moses after leading us through trying times, through hardship, rebellion and our complaining, understood us well when he said that it is our capacity for joy that gives the Jewish People the strength to endure.
Explaining to a non-Jew our holidays often ends with the cliché “they tried to kill us, let’s eat”, but this throwaway comment masks a more fundamental truth.
Let’s pick a holiday out at random…Sukkot for instance.
On Sukkot we leave the security and comfort of our houses and live in a shack exposed to the wind, the cold and the rain. Yet we call it zeman simchatenu, “our season of joy”.
Try another: Purim.
On the face of it a deeply depressing story, and yet we overcame, and boy, do we celebrate!
Time and time again, throughout our texts, we are enjoined to celebrate life, to rejoice.
Now either we are a bunch of deeply weird people who seem to thrive on adversity, orsomething deeper is going on here. You don’t need to guess what side I’m going to lean on. But let’s dwell on the ‘weird’ idea for a minute.
The founder of the Chassidic movement was once asked: “Why is it that Chassidim burst into song and dance at the slightest provocation? Is this the behaviour of a healthy, sane individual?”
The Baal Shem Tov responded with a story about a deaf man coming across a group of townspeople dancing to a musician that he hadn’t seen, and he thought they had gone mad.
The point is, without the context, such expressions of joy can appear disconcerting or perplexing.
Our context runs deep. We are commanded to Love the Lord our G-d with all our heart and all our soul and all our might. Moses as we touched upon earlier put Joy at the heart of Judaism (even as he was reading out the curses), and our Mitzvot? Well, the concept of simcha shel mitzvah, the “joy of a mitzvah,” has always been part and parcel of Jewish teachings.
Rabbi Lord Sachs, as eloquent as always, once told a story that toward the end of his life, having been deaf for twenty years, Beethoven composed one of the greatest pieces of music ever written, his Ninth Symphony. It became the West’s first choral symphony. The words he set to music were Schiller’s Ode to Joy.
Now, Ode to Joy, as any Europhiles reading this will know, is the anthem for the European Union. And Rabbi Sachs story came to mind as I was looking at the European flag at one of the events.
Because looking around the room, looking at my fellow Jews smiling, living, rejoicing in their Judaism at this tragic commemoration, and contrasting it with the others present, underlined to me not only the context I was just talking about, but how each of us, each Jew, has, as Rabbi Sachs alluded to, their own ‘ode to Joy’ within them, an ode that to those who are deaf to it might indeed appear odd, but to us comes not as second nature, but instead as the primary essence of our being.
Rabbi Menachem Mendel of Lubavitch wrote that “The Baal Shem Tov wiped away tears from the Jewish people. He worked hard to ensure that every Jew would be happy simply because he is a Jew.”
There’s still a lot more work to be done on this by all of us, but looking around the room at those various events, it was clear to me that the joy of being a Jew remains the ‘perfect defeat’ of the Holocaust, and a reminder, if one were needed, of what a beautiful thing it is to be Jewish.
We must always continue to go out with Joy.

Why am I present at this commemoration? What does it matter whether or not the murder of innocent people more than 100 years ago is called or recognized as genocide? To answer that question, I self mirrored and questioned myself: How would I react if the existence of the Holocaust was denied or reduced to something small-scale? I would find this unacceptable.
I would consider that a painful and blatant insult to those who were murdered then and to the relatives of today. Recognition is important, as it somewhat relieves the pain of the gaping open traumatic wound.
But, even more importantly: no present without a past. Our youth must know the history and what happened in the past to avoid it from happening again. And could it happen again? I don’t doubt that for a second.
But how could it happen? Were the killers all by definition just evil people? I do not think so. During the Holocaust in Holland the number of people that collaborated with the Nazi’s was only a small percentage. But also, the number of people who resisted and dared to fight evil was miniscule. As the famous historian Prof. Jacques Presser put it in his masterly work Ondergang: “5% were very good and hid Jews, 5% were very bad and sold Jews for Fl.7.50 and 90% turned their head”. The vast majority witnessed and saw it happen, chose the easiest way, even if that road led to the most degrading acts. Whether we talk about the Holocaust, other massacres in our modern history, or about the genocide on Arameans: it has everything to do with the pinnacle of intolerance and looking away.
Could the genocide of then happen again today? Do we learn from history? In my opinion, the only historical law that we can establish with certainty is that people never learn from the past.
Freedom of religion? Yes! Freedom of speech? Yes!
But if freedom of religion is unlimited and calls for the elimination of fellow human beings who think differently or who are different, then that religion or ideology must be strictly banned. And if freedom of expression implies that fellow human beings may be insulted and humiliated to the bone, then we as a society may not accept that, whether it takes place in the Netherlands or anywhere in the world. Extremist ideas are perilous, especially in a climate that is increasingly polarizing globally. And therefore, we as a society must refuse to bury our heads in the sand, have an eye for reality, learn from what happened in 1915. We must point out and teach our youth the dangers of polarization, racial hatred, intolerance, megalomania and genocide.
But is that the purpose of our meeting tonight? Is this meeting an educational project? Are we gathered here primarily to take a lesson from the past and translate it into the present? No!
This meeting started with a minute of silence. Remembering the victims. Men, women and children who were brutally murdered because others believed they should not exist. And I, as a Jew, I’am here to share with you that one minute of silence. I stand next to you, literally and figuratively. I am with you in solidarity!
Speech Binyomin Jacobs, chief rabbi, June 15th 2021, Enschede NL

Privileged to witness a moment of unity at EuroChanukah with the esteemed presence of President of the European Commission Ursula von der Leyen, the Mayor of Brussels, and EU Commission Vice-President Margaritis Schinas.

In times of tension, celebrating our shared traditions becomes even more crucial.
EuroChanukah stands as a beacon of resilience, transcending boundaries and fostering understanding. President Ursula von der Leyen presence underscores the significance of coming together in solidarity.

As the menorah’s flames dispel darkness, let this celebration remind us that unity is our greatest strength. In facing challenges, may EuroChanukah inspire hope, tolerance, and a shared commitment to building bridges.