Category: Uncategorized

Toledot, Shabbat Machar Chodesh
^{Genesis 25:19–28:9, First Book of Samuel 20:18–42, and Isaiah 42:5 and 42:21}

The parasha Toledot recounts the birth of Yaakov and Esav, their rivalry, and Isaac’s blessings. The haftara for Shabbat Machar Chodesh discusses the friendship between Jonathan and David, mentions “Tomorrow is the new moon” (I Samuel 20:18), and emphasizes divine protection and the importance of loyalty. Lastly, the opening and closing verses of the haftara for Toledot (Isaiah 42:5 and 42:21) highlight Israel’s divine mission to bring justice and light to the world.

I Samuel 20:42
וַיֹּאמֶר יְהוֹנָתָן לְדָוִד, לֵךְ לְשָׁלוֹם: אֲשֶׁר נִשְׁבַּעְנוּ שְׁנֵינוּ אֲנַחְנוּ,
בְּשֵׁם ה’, לֵאמֹר, ה’ יִהְיֶה בֵּינִי וּבֵינֶךָ וּבֵין זַרְעִי וּבֵין זַרְעֲךָ, עַד-עוֹלָם.
And Jonathan said to David: “Go in peace, since we have sworn, both of us, in the name of H’, saying, ‘May H’ be between you and me, and between my descendants and your descendants, forever!’”

Hungarian President Viktor Orbán has guaranteed that the international arrest warrants issued by the ICC⁽¹⁾ against Netanyahu and Gallant will not be enforced in Hungary and has decided to suspend Hungary’s relations with the ICC. This gesture reflects peace and loyalty toward Israel. Similarly, in 1990, the city of Debrecen, Hungary, also demonstrated peace and loyalty toward Israel by establishing a twin-city partnership⁽²⁾ with Rishon LeZion.

Debrecen is home to several Jewish places of worship, including the Orthodox synagogue on Pásti Street. Built in 1894, it is a remarkable example of Neo-Moorish architecture, designed by architect Jakob Gartner⁽³⁾. In 2000, the synagogue was officially declared a historical monument, and its restoration was initiated. Reopened in 2005, it now serves as a place of prayer as well as a tourist and conference center.

Notes
¹ ICC: The International Criminal Court is an international organization established to prosecute perpetrators of genocide, crimes against humanity, war crimes, and crimes of aggression. The ICC is based in The Hague, Netherlands.
² A twin-city partnership is a symbolic gesture that fosters strong, lasting relationships of solidarity and cooperation for mutual development by encouraging cultural, educational, and economic exchanges.
³ Jakob Gartner (1861–1921) was an Austrian-Jewish architect specializing in synagogues, known for his eclectic style combining Neo-Moorish, Neo-Romanesque, and historicist influences. Among his notable works are the Orthodox synagogue in Debrecen and the synagogue in Gänserndorf, Austria.

Chayei Sarah (חיי שרה – The Life of Sarah)
Genesis 23:1 to 25:18 and I Kings 1:1–31

Sarah passes away at the age of 127 in Hebron. Abraham purchases the Cave of Machpelah to bury her. Isaac marries Rebecca; they fall in love, and Isaac finds comfort after the loss of his mother. Abraham remarries Keturah, makes arrangements for his children, and dies at the age of 175. Isaac and Ishmael bury him in the Cave of Machpelah alongside Sarah. In the haftarah, King David also makes arrangements before his death.

Genesis 24:7
וְלָקַחְתָּ אִשָּׁה לִבְנִי, מִשָּׁם.
“And you shall take a wife for my son from there.”

This verse is part of the “Avraham Zaken” passage, read in Hebrew and Aramaic when the groom is called to the Torah. Aramaic is also the language used for writing the ketubah, the marriage contract that the hatan (groom) gives to the kallah (bride) during the wedding ceremony. The ketubah outlines the husband’s responsibilities and obligations toward his wife.

The Ketubbot collection at the National Library of Israel is a unique treasure reflecting the richness and diversity of Jewish traditions across centuries. These marriage contracts, often adorned with magnificent illustrations and calligraphy, are not merely legal documents; they testify to cultural practices, local artistic influences, and communal identities across the Jewish diaspora. Whether featuring Oriental, Italian, or Ashkenazi motifs, each ketubah tells a story, intertwining the sacred and the personal in Jewish family life.

Three angels announce to Abraham the upcoming birth of Isaac and the destruction of Sodom and Gomorrah, because the inhabitants are perverted. Abraham implores Hashem to spare the cities if righteous people are found there. Only Lot and his family escape the destruction. Lot’s wife turns into a pillar of salt for having disobeyed the command of Hashem. In the haftara, the prophet Amos emphasizes the importance of living according to principles of justice and equity.

Genesis 19:26
וַתַּבֵּט אֵשֶׁת לֹוט מֵאֲחוֹרָיו וַתְּהִי נִצָּבָה מֶלַח
And Lot’s wife looked back, and she became a pillar of salt.

Mount Sodom (הר סדום, Har Sedom) is a hill located along the southwestern part of the Dead Sea in Israel. It is part of the Judean Desert Nature Reserve. Composed of about 80% salt, it is covered with a layer of limestone and clay. Measuring about 8 km long, 5 km wide, and 226 m above the water level of the Dead Sea, it is, however, 170 m below the global average sea level.

One pillar is known as Lot’s Wife. The Jewish historian Flavius Josephus¹ claims to have seen this salt statue. The Sages (Talmud B. Ber. 54a) teach a list of places where one must recite a blessing due to miracles that occurred there, and Lot’s wife is included.

¹ Yossef ben Matityahou HaCohen (Joseph son of Matthatias the Priest – יוסף בן מתתיהו הכהן), better known as Flavius Josephus (Titus Flavius Iosephus), born in Jerusalem in 38 and died in Rome around 100, is a Jewish Roman historiographer.

Lech Lecha
^{Genesis 12:1 – 17:27, Isaiah 40:27 – 41:16}

God calls Avram to leave his land, his homeland, and his father’s house for a country that He will show him, promising to make him a great nation. Avram obeys and travels with his wife Sarai. God renews His covenant and adds the letter ה (hei) to their names⁽¹⁾. God promises Abraham a son from Sarah, thus ensuring the continuity of the covenant. In the haftarah, Isaiah reassures the Bnei Israel and tells them that God will support them and provide them with strength and protection against their enemies.

Genesis 12:1
וַיֹּאמֶר יי אֶל-אַבְרָם, לֶךְ-לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ, אֶל-הָאָרֶץ, אֲשֶׁר אַרְאֶךָּ. 
The Lord says to Avram: Go for yourself, from your land, from your homeland, and from your father’s house, to the land that I will show you.

The Jewish Agency for Israel, founded in 1929, aims to represent Jews and facilitate their immigration to the Land of Israel. It becomes a central player in the development of Jewish infrastructure under the British mandate and plays a key role in the creation of the state. After 1948, the Israeli government takes over most of the political functions of the Agency, which continues to play an active role in the immigration, reception, and integration of Jews from around the world.

The Jewish Agency building in Jerusalem, designed by Arthur Loomis Harmon⁽²⁾ in the 1930s, combines Bauhaus⁽³⁾ and modernist styles with the use of Jerusalem stone, typical of local architecture.

^1. The addition of the letter ה (hei) to אברם (Avram) / אברהם (Abraham) and שרי (Saraï) / שרה (Sarah) represents a spiritual elevation, strengthening their bond with God.
^2. Arthur Loomis Harmon (1870-1945) was an American architect known for his role in modernist architecture.
^3. The Bauhaus style, founded in 1919 in Germany, emphasizes functionality and aesthetics, influencing architecture and design worldwide.

1935-1942
Noah and Rosh Hodesh
^{Genesis 6:9–11:32, Numbers 28:9-15, and Isaiah 66:1-24}

The parasha Noach recounts the story of Noah, the building of the ark, the flood, and the covenant between God and humanity, symbolized by the rainbow. It also touches upon the Tower of Babel and the dispersal of the nations. The Haftarah highlights divine compassion and the promise of peace for Jerusalem.

Genesis 7:13
בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ, וְשֵׁם-וְחָם וָיֶפֶת בְּנֵי-נֹחַ; וְאֵשֶׁת נֹחַ, וּשְׁלֹשֶׁת נְשֵׁי-בָנָיו אִתָּם–אֶל-הַתֵּבָה.
On that very day Noah and his sons, Shem, Ham, and Japheth, along with Noah’s wife and the three wives of his sons, entered the ark.

The SS Normandie provided a safe haven at sea. Designed by Yourkevitch⁽¹⁾ and built by the Chantiers de l’Atlantique in Saint-Nazaire, it was launched in 1935. At 313 meters in length, it could carry nearly 2,000 passengers, combining technological innovation and Art Deco elegance. In 1936, a synagogue and a kosher kitchen⁽²⁾ were added on board to meet the needs of Jewish passengers.

In 1942, the ship was requisitioned by the United States for military conversion. Unfortunately, an accidental fire in New York led to flooding and caused the vessel to capsize.

⁽¹⁾ Vladimir Ivanovich Yourkevitch (1885-1964), a Russian-American naval architect of Russian origin, emigrated to France after the Russian Revolution and worked for the Chantiers de Penhoët. He later moved to the United States, where he continued his career.
⁽²⁾ On the routes of the Compagnie des Messageries Maritimes and the Compagnie Générale Transatlantique, kosher service was offered aboard the liners Paris, Île-de-France, and later the Normandie, where a synagogue and a kosher kitchen were set up. In the Mediterranean, kosher menus were also available on board the Champollion (1925) and, in 1926, the Mariette Pacha.

Shemini Atzeret (Simchat Torah)
_{Deuteronomy 33:1 – 34:12, Numbers 29:35 – 30:1, Genesis 1:1 – 2:3, and Joshua 1:1-18}
^{Additionally, in the diaspora: Deuteronomy 14:22 – 16:17 and I Kings 8:54-66}

During this celebration, in the first Torah scroll, we complete the reading of the fifth book of the Torah. This passage recounts the blessings that Moses bestows upon the Children of Israel, the appointment of Joshua as the new leader, and the death of Moses. The second scroll pertains to the festival, and in the third, we begin the first verses of Bereshit, which recount the creation of the world.

Genesis 1:1-3
בְּרֵאשִׁית, בָּרָא אֱלֹקִים, אֵת הַשָּׁמַיִם, וְאֵת הָאָרֶץ. וְהָאָרֶץ, הָיְתָה תֹהוּ וָבֹהוּ, וְחֹשֶׁךְ, עַל-פְּנֵי תְהוֹם; וְרוּחַ אֱלֹקִים, מְרַחֶפֶת עַל-פְּנֵי הַמָּיִם. וַיֹּאמֶר אֱלֹקִים, יְהִי אוֹר; וַיְהִי-אוֹר.
In the beginning, God created the heavens and the earth. Now the earth was formless and empty; darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. And God said, ‘Let there be light,’ and there was light.”

The Moses Ben Maimon⁽¹⁾ Synagogue in Abu Dhabi, designed by Sir David Adjaye⁽²⁾ and inaugurated in February 2023, features a modern structure reminiscent of a Sukkah, allowing light to freely enter. It is named after the renowned author of the Mishneh Torah⁽³⁾, who asserts that the earth belongs to God and that He gave the land of Israel to the Jews. This concept of divine ownership is also reflected in Rashi’s⁽⁴⁾ commentary on Genesis 1:1, where he explains that the Torah begins with the creation of the world so that, if the nations accuse the Children of Israel of stealing the land, they can respond: ‘The entire earth belongs to God, for He created it and gave it to whomever He deemed worthy’ (Jeremiah 27:5).

⁽¹⁾ Rabbi Moses ben Maimon (1135-1204), known as Maimonides or by the acronym Rambam, was a prominent Jewish philosopher, theologian, and legal codifier. His major work is the Mishneh Torah.
(2) Sir David Adjaye, an internationally renowned Ghanaian-British architect, was born in 1966 in Dar es Salaam, Tanzania. He was knighted in 2017 by Queen Elizabeth II for his contributions to architecture.
(3) The Mishneh Torah is a monumental work, divided into 14 books, that codifies Jewish law and serves as an essential reference in Jewish tradition. In the chapter Hilchot Shemittah VeYovel 13:13, Maimonides refers to the verse: “The land shall not be sold permanently, for the land is Mine; for you are strangers and sojourners with Me” (Leviticus 25:23). In Hilchot Melachim UMilchamotehem 5:6, he also mentions the verse: “You shall take possession of the land and dwell in it, for I have given the land to you to possess” (Numbers 33:53).
(4) Rashi: An acronym for Rabbi Shlomo Yitzhaki (1040-1105), a famous commentator on the Torah and Talmud. His clear and concise explanations, written in Hebrew, are widely adopted in Jewish studies.

Sukkot and Shabbat Chol HaMoed Sukkot
_{Leviticus 22:26 – 23:44 and Numbers 29:12-16 and Zechariah 14:1-21 [I Kings 8:2-21]}
^{Numbers 33:13-34:26, Numbers 29:20-22 [29:17-22] and Ezekiel 38:18-39:16}

The Torah, read during Sukkot, commands the Jews to live in booths for seven days to remember divine protection in the desert. In the haftarot⁽²⁾, in the messianic era, after the nations’ war against Israel, the prophet Zechariah announces that the peoples will gather to celebrate Sukkot in Jerusalem, while Ezekiel predicts that during these difficult times, Gog and Magog⁽³⁾ will attack Israel, but God will intervene to destroy them and restore peace in Israel.

Leviticus 23:42
בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת.
You shall live in booths for seven days;
all the native-born in Israel shall live in booths.

The Museum of Jewish Art and History in Paris (M.A.H.J.) exhibits a painted softwood sukkah, dating from the mid-19th century. Composed of 37 numbered and decorated panels, including a view of Jerusalem, it was intended for a wealthy family from the Lake Constance region. This object represents a rare example of Jewish folk art. In 2018, a missing panel was acquired, restoring the work’s integrity 30 years after its entry into the museum’s collection.

⁽¹⁾ Photographs by Christophe Fouin, French photographer specializing in heritage and architecture.
(2) The Talmud Baba Batra 75a presents visions of the messianic era, highlighting the future glory of Jerusalem and the rewards of the righteous. It also references the prophecies of Zechariah and Ezekiel concerning the final battle and the redemption of Israel, as well as those of Isaiah (2:2-4).
⁽³⁾ Rashi, on Ezekiel 38:2, explains that Gog represents a leader, and Magog his people.

Yom Kippur
^{Leviticus 16:1-34, Leviticus 18:1-30, Isaiah 57:14 – 58:14, Book of Jonah 1:1 – 4:11, Micah 7:18-20}

The texts of Yom Kippur speak of repentance and divine mercy. Chapter 16 of Leviticus describes the ritual of the scapegoat, a symbol of atonement, chapter 18 addresses morality and holiness, while the text from Isaiah calls for repentance and social justice. The Book of Jonah illustrates that forgiveness is accessible to all, and Micah emphasizes God’s kindness towards those who repent.

Leviticus 16:30
כִּי-בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם, לְטַהֵר אֶתְכֶם: מִכֹּל, חַטֹּאתֵיכֶם, לִפְנֵי יְהוָה, תִּטְהָרוּ.
For on this day, atonement shall be made for you, to purify you; you shall be purified from all your sins before the Lord.

Disciple of Hillel⁽¹⁾, Rabbi Yohanan ben Zakkai⁽²⁾, one of the leading sages after the destruction of the Second Temple, founded the Sanhedrin⁽³⁾ of Yavneh. This assembly of 71 sages played a crucial role in preserving the Jewish tradition and developing religious practices. Rabbi Akiba⁽⁴⁾ studied at Yavneh under the influence of sages such as Rabbi Eliezer ben Hourcanos⁽⁵⁾ and Rabbi Yehoshua ben Hanania⁽⁶⁾, who were disciples of Rabbi Yohanan ben Zakkai.

Rabbi Akiba is credited with formalizing the Yom Kippur ritual, organizing the prayers, collective confessions, and the ritual of the Avoda⁽⁸⁾. Thanks to his work and that of other sages, Judaism adapted to the new realities of life, emphasizing the study of the Torah and prayer.

Archaeological excavations in Yavneh, led by teams from the Israel Antiquities Authority⁽⁹⁾ since the 2000s, have uncovered remnants from the Second Temple period. Among the discoveries are elements related to the Sanhedrin, such as inscriptions in Hebrew, ritual objects, and residential structures.

(1) Hillel HaZaken is a sage from the 1st century BCE. He founded one of the two main schools of Torah interpretation, Beit Hillel. He often opposed Shammai on issues of Halakha, and most legal decisions follow his opinions. As a nasi (president of the Sanhedrin), he is distinguished by his intelligence, humility, and open-mindedness.
(2) Rabbi Yohanan ben Zakkai is known for his key role in preserving Judaism and founded the Sanhedrin of Yavneh, where he established foundations for Halakha and the study of the Torah. He is known for his maxim: “Let your house be a gathering place for the sages” (Pirkei Avot 1:4).
(3) Tana’im (singular Tana) refers to the Jewish sages of the Second Temple period and the Mishnah (approximately 10-220 CE) who contributed to the transmission and teaching of the oral Torah.
(4) The Sanhedrin is an assembly composed of 71 members, including a president (nasi), a vice-president (av beit din), and 69 sages, responsible for judging and interpreting Jewish law. Initially, it met in the Temple in Jerusalem, before being transferred to Yavneh after the destruction of the Temple. This Sanhedrin is essential to the continuity of Jewish life and the interpretation of Jewish laws.
(5) Rabbi Akiba is a great sage and martyr of the 1st and 2nd centuries. Starting as a shepherd, he became an eminent Tana. Founder of an influential school, he is known for his interpretations of the Torah, which are often more lenient than those of Shammai, with most halakhic decisions following his views.
(6) Rabbi Eliezer ben Hourcanos is a Tana from the 1st century, known for his rigorous positions on Jewish law. He is a strict defender of oral tradition, often disagreeing with his contemporaries on halakhic matters.
(7) Rabbi Yehoshua ben Hanania is a Tana from the 1st century, known for his intellectual debates with Rabbi Eliezer ben Hourcanos, often adopting a more flexible and pragmatic approach in the interpretation of Jewish law.
(8) The Avoda refers to the ritual performed by the Cohen Gadol on Yom Kippur. Since the destruction of the Temple, this ritual allows the worshiper to identify with the Cohen Gadol, thereby emphasizing the importance of atonement and purification.
(9) AAI (Israel Antiquities Authority): A government agency established in 1960, responsible for the protection, study, and preservation of the country’s archaeological and cultural heritage.

Rosh Hashanah 
Genesis 21:1-34 and I Samuel 1:1-2:10 and Genesis 22:1-24 and Jeremiah 31:2-20 
Shabbat Haazinu (Shabbat Shuva)
Deuteronomy 32:1-52 and Haftarah: Hosea 14:2-10, Micah 7:18-20, Joel 2:15-27

Rosh Hashanah, Shabbat Shuva, and the following week form a time of deep reflection on past actions. These days are marked by a call to repentance, prayer, and charity as means to lighten divine decrees and obtain mercy.

Unetaneh Tokef 3
וְכָל בָּאֵי עוֹלָם יַעֲבֹרוּן לְפָנֶיךָ כִּבְנֵי מָרוֹן
And all the inhabitants of the world pass before You like the sons of Maron.

This expression from the Babylonian Talmud (Mishna Rosh Hashanah 16 א) teaches that God judges each individual individually, like sheep passing one by one through a narrow passage. It was taken up in verse 3 of  poem וּנְתַנֶּה תּוֹקֶף (Unetaneh Tokef), which translates to ‘We proclaim the power’. This poem is believed to have been composed in Israel during the Byzantine period⁽¹⁾, but some attribute it to Amnon of Mainz⁽²⁾. It evokes both the insignificance of man and the idea that, despite this, repentance, prayer, and charity can mitigate divine decrees.

⁽¹⁾ The study of texts from the Cairo Geniza has led to the conclusion that it was composed in the land of Israel during the Byzantine period, between the 4th and 7th centuries.
⁽²⁾ Amnon of Mainz is a respected scholar of the 11th century in Jewish tradition. According to legend, the Archbishop of Mainz repeatedly tried to convert him to Christianity. Failing to do so, he ordered his mutilation. It is said that Amnon, transported to the synagogue during Rosh Hashanah, recited the prayer known as “Unetaneh Tokef” before dying. This prayer then became an integral part of the Rosh Hashanah and Yom Kippur liturgies for Ashkenazi, Italian, and some Sephardic communities.
⁽³⁾ David Hillman (1894-1974), a British artist with a profound knowledge of biblical and Talmudic texts, created numerous stained glass windows, including those in the St John’s Wood Synagogue, as well as in places like the Heichal Shlomo Synagogue in Jerusalem.
⁽⁴⁾ Sir Basil Spence (1907-1976), a Scottish architect, designed significant buildings characterized by clean lines and innovative use of space and light.

Nitzavim-Vayelekh:
Deuteronomy 29:9–30:20 and Deuteronomy 31:1-30, Isaiah 61:10–63:9

Nitzavim-Vayelekh (נִצָּבִים – standing and וַיֵּלֶךְ – he went): This double Torah portion presents Moses gathering the people of Israel before their entry into the Promised Land. He urges them to choose life and renew their covenant with God. It also marks the transfer of leadership from Moses to Joshua, emphasizing the choice between blessing and curse. The Haftarah ⁽¹⁾ announces the return from exile and the comfort of the people of Israel.

Isaiah 56:7
I will bring them to my holy mountain and make them joyful in my house of prayer. Their burnt offerings and other sacrifices will be accepted on my altar.
וַהֲבִיאוֹתִים אֶל-הַר קָדְשִׁי, וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי–עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן, עַל-מִזְבְּחִי:
For My house shall be called a house of prayer for all nations.
כִּי בֵיתִי, בֵּית-תְּפִלָּה יִקָּרֵא לְכָל-הָעַמִּים.”

This last part of the verse is engraved in gold letters on the lintel of the Enschede synagogue, built in 1928 by architects Anthonie Pieter Smits and Cornelis van de Linde⁽²⁾. The synagogue is a remarkable work of modernist style, inspired by the designs of Karel de Bazel⁽³⁾. With its clean lines and innovative use of materials, it is hailed as one of the most beautiful in the Mediene⁽⁴⁾.
In 1730, the drost⁽⁵⁾ of the Twente region authorized Jewish families to settle in Enschede. In 1913, the decision was made to build a new synagogue, as the community numbered about 1,200 members. The plans were completed in 1919, but construction began in 1927. By 1928, the synagogue, with a capacity of 600 people, was completed. The stained glass and mosaics were the work of Lambert Lourijsen ⁽⁶⁾.
During the war, like many communities, the Jews of Enschede were victims of Nazi persecution. The building, occupied by the Sicherheitsdienst ⁽⁷⁾, remained intact. After the war, the synagogue was immediately reused as a place of worship.
In 1996, all one hundred stained glass windows were restored by artist Annemiek Punt (8). From 2001 to 2004, a major restoration campaign was undertaken. The building is currently managed by the Twente Dutch-Israelite Municipality ⁽⁹⁾.

⁽¹⁾ Isaiah 61:10–63:9: The last of the Haftarot of Consolation, celebrating redemption and comfort for the people of Israel after Tisha B’Av.
⁽²⁾ Anthonie Pieter Smits (1884-1957) and Cornelis van de Linde (1884-1959): Dutch architects who frequently collaborated, notably on the Enschede synagogue.
⁽³⁾ Karel de Bazel (1869-1923): A Dutch architect known for his Art Deco and modern style, and the originator of the plans for the Enschede synagogue.
⁽⁴⁾ One of the most beautiful in the Mediene (één van de mooiste van de Mediene): The term Mediene refers to Jewish communities outside major historical cities like Amsterdam.
⁽⁵⁾ The drost or drossaard was, in the Netherlands, an administrative and judicial official responsible for regional management.
⁽⁶⁾ Lambert Lourijsen (1885-1950): A Dutch artist and master stained glass artist, creator of the stained glass windows and mosaics in the Enschede synagogue.
⁽⁷⁾ The Sicherheitsdienst (SD) was the security and intelligence organization of the Schutzstaffel (SS).
⁽⁸⁾ Annemiek Punt is a Dutch artist specializing in stained glass.
⁽⁹⁾ The Twente Dutch-Israelite Municipality (Nederlandse Israëlitische Gemeente Twente) is the religious organization managing local Jewish institutions and preserving Jewish heritage in the Twente region.