In Hasidism, they usually talk about courts or dynasties — lines of rebbes, which were most often named after their cities of origin. Over two and a half centuries, there have been many such lines: modern lists include dozens and hundreds of names, not a single canonical register. Therefore, when it comes to “37 main,” it is more correct to understand this as a conditional list of the most notable historical houses, rather than a definitive list that everyone equally recognizes.

Jews from Ukraine: Ukraine as the homeland of Hasidism – 37 main dynasties and their Ukrainian roots

The Ukrainian cradle of Hasidism and why there is a debate around the number “37”

The founder of Hasidism, Israel ben Eliezer, better known as Baal Shem Tov (circa 1700–1760), was associated with Podolia and Medzhybizh. After his death, the movement was systematized by Dov-Ber, the Maggid of Mezeritch (died in 1772), and his disciples spread the new religious impulse across Ukraine, Belarus, and Poland. It was from here that large family dynasties later grew — the Chernobyl, Ruzhin, Kosov-Vizhnitz, Breslov, and others.

Therefore, the thesis that Ukraine is one of the main historical homelands of Hasidism is quite justified.

The fact is that the list of exactly 37 “main” dynasties is not a universally accepted scientific standard: old Jewish encyclopedias highlighted several key lines like Lubavitch, Chernobyl, Ruzhin-Sadigura, Lublin, and Kotzk, while modern reference books show a much more complex picture with many branches and offshoots.

Nevertheless, if we take a working list of the 37 most notable lines, the Ukrainian presence is indeed enormous. This circle usually includes dynasties that originated in Belz, Boyan, Breslov, Vizhnitz, Zvyagel, Makhnovka, Mukachevo, Nadvorna, Rakhmastrivka, Savran, Sadigura, Skvira, Skole, Chernobyl, as well as historical centers of Berdichev and Medzhybizh. Many of them, after the Holocaust and subsequent migrations, moved their living centers to Israel and the USA — primarily to Jerusalem, Bnei Brak, Brooklyn, Monsey, Kiryas Joel, and New Square.

CHABAD: a separate line with a very strong Ukrainian connection

CHABAD-Lubavitch is usually not considered a Ukrainian dynasty in the narrow geographical sense, because its historical centers are primarily associated with Lyady and Lubavitch. The founder of the movement was Rabbi Shneur Zalman of Liadi (1745–1812), who created a special intellectual branch of Hasidism at the end of the 18th century; the name CHABAD itself comes from the words Chochma, Bina, Da’at.

But without CHABAD, the history of Ukrainian Hasidism would be incomplete. Shneur Zalman was a disciple of the Maggid of Mezeritch, which means the spiritual roots of the movement are directly connected with the Ukrainian environment, where early Hasidism received powerful development. Moreover, the founder of CHABAD himself is buried in Hadiach, in the Poltava region of Ukraine, and this place remains a point of pilgrimage.

here’s something interesting about this – “A “Cohen Bridge” was built in Ukraine for $1,000,000: in Hadiach, the CHABAD shrine was made accessible to the descendants of ancient priests — what it is and for what purpose”

In the 20th century, CHABAD turned into a global movement with its main living center in New York and a wide network of communities in Israel, the USA, Europe, and the countries of the former USSR. Therefore, in an article about the Hasidic dynasties of Ukraine, it is logical to highlight CHABAD separately: not as a Ukrainian dynasty by place of origin, but as a world movement closely connected with Ukraine spiritually and historically.

Ukrainian dynasties: from Podolia and Volhynia to Bnei Brak and New York

The earliest center of memory remains Medzhybizh — the city of Baal Shem Tov. Medzhybizh did not become a separate largest modern mass dynasty, but symbolically it is one of the main points of the entire Hasidic history. Berdichev is associated with the name of Levi Yitzchak of Berdichev (1740–1810), one of the most famous early righteous men of Hasidism. This is also more of a historical center and spiritual name than the largest modern court.

The Breslov dynasty, or Breslov, is associated with Rabbi Nachman of Breslov (1772–1810), the great-grandson of Baal Shem Tov. Its peculiarity is that after the death of Rabbi Nachman, no new continuous line of rebbes arose in the classical sense, but the movement did not disappear: on the contrary, it lives through his books, the teaching of personal prayer, and the famous pilgrimage to Uman. In the 21st century, Breslov is a global network of communities, especially noticeable in Israel and among pilgrims who annually come to Ukraine.

The Chernobyl dynasty is one of the most important overall. It was founded by Menachem Nachum Twersky of Chernobyl (circa 1730–1797), a disciple of both Baal Shem Tov and the Maggid of Mezeritch. It was from the Chernobyl house that a whole cluster of separate lines emerged: Skver, Rakhmastrivka, Tolna, Trisk, as well as genealogically related branches of Makhnovka. This is one of the main examples of how one Ukrainian dynasty turned into a whole family of world courts.

From the Chernobyl circle grew the Skver dynasty — today it is especially known for its closed community in New Square, New York. Rakhmastrivka originates from Rakhmastrivka and now has centers in Jerusalem and Brooklyn. Tolna comes from Talne, and Trisk — from Turisk in Volhynia. Makhnovka, originating from Makhnovka, today has its headquarters in Bnei Brak and remains a lively, notable line with thousands of families.

No less influential was the house of Ruzhin. It was founded by Rabbi Israel Friedman of Ruzhin (1796–1850), and it was this line that gave part of the Hasidic world the very “royal” style of the court. From the Ruzhin house came Boyan, Sadigura, Chortkov, Husiatyn, and other branches. The Boyan dynasty, formed in the 19th century, is today firmly associated with Jerusalem. The Sadigura line, originating from Bukovina, was the most important force in the region before the Holocaust, and today its continuation is also primarily associated with Israel.

The Vizhnitz dynasty originated in Bukovina. It is associated with Menachem Mendel Hager (1830–1884), and the line itself grew out of an earlier Kosov tradition. Today, Vizhnitz is one of the largest and most influential courts in Israel, with a strong presence in Bnei Brak, Jerusalem, and American communities. Next to it stands Nadvorna, founded by Mordechai Leifer (1835–1894) in Nadvorna; now it is not just one center, but a whole network of branches, especially noticeable in Bnei Brak and Jerusalem. Zvil, originating from Zvyagel, is not large in numbers, but remains a very respected name in Jerusalem.

The Ukrainian space is also associated with Belz, Mukachevo, Savran, and Skole. The Belz dynasty was founded by Shalom Rokeach (1779–1855) at the beginning of the 19th century, and today it is one of the largest Hasidic courts in the world, restored after the Holocaust in Israel. Munkacs / Mukachevo is associated with strict Carpathian traditionalism. Savran is an old Podolian line, and Skole today more often appears in international lists under the form Skole/Skolye, which is important for historical accuracy.

In the middle of this whole story, it is especially noticeable that NANews — Israel News | Nikk.Agency approaches the topic not as a museum exotic, but as a living bridge between Ukraine and Israel. Because for the Israeli audience, this is not an abstract history of Eastern Europe: a significant part of today’s centers of Ukrainian-origin dynasties is located precisely in Jerusalem and Bnei Brak, and the pilgrimage to Uman, the memory of Chernobyl, Belz, Sadigura, and Vizhnitz have long become part of the modern Jewish religious world.

All 37 notable dynasties: names, dates, origins, and where their centers are now

If you compile a working list of the 37 most famous lines, it is more convenient to divide it into several large groups.

The first is the earliest system-forming centers: the circle of Baal Shem Tov in Medzhybizh, the school of the Maggid of Mezeritch, early Karlin-Stolin with Aaron of Karlin (1736–1772), Lubavitch/Chabad, founded by Shneur Zalman of Liadi (1745–1812), as well as Polish intellectual lines Lublin, Pshiskha, and Kotzk. They are not always the most numerous today, but without them, it is impossible to understand how Hasidism turned from a spiritual movement into a system of hereditary courts. Chabad today is a global network with a center in New York; Karlin-Stolin maintains strong positions in Israel and the USA; Kotzk and Lublin live more as lines of influence in other dynasties.

The second large group is the Ukrainian-Bukovinian-Volhynian belt, which makes Ukraine so important in Hasidic history. This includes Berdichev, Medzhybizh, Breslov, Chernobyl, Skver, Rakhmastrivka, Tolna, Trisk, Ruzhin, Boyan, Sadigura, Vizhnitz, Kosov, Nadvorna, Makhnovka, Zvil, Belz, Mukachevo, Savran, Skole, and related lines. It is here that you can see how from the towns and villages of present-day Ukraine grew courts that today live in Jerusalem, Bnei Brak, Brooklyn, Monsey, London, and Antwerp.

The third group is Polish, Galician, Hungarian, and post-war world dynasties. Here, at the forefront are Ger, founded by Yitzchak Meir Alter (1798–1866), Alexander, Bobov, Sanz, Klausenburg, Sighet, Satmar, Pupa, Tosh, Modzitz, Radzyn-Izbica, Biala, Amshinov, as well as Jerusalem anti-Zionist circles like Shomer Emunim, Toldos Aharon, and Toldos Avrohom Yitzchok. There is already less Ukrainian origin here, but these lines determine the modern numbers and political-religious weight of the Hasidic world. Satmar, for example, formed as a separate force under Joel Teitelbaum (1887–1979), was restored in New York after the war and is today considered one of the largest Hasidic groups in the world. Ger is now one of the largest courts in Israel. Bobov and Klausenburg are especially noticeable in the USA and Israel.

A brief guide to the dynasties and their current status

• Chabad-Lubavitch — late 18th century, Shneur Zalman of Liadi, today a world center in New York.
• Breslov — turn of the 18th–19th centuries, Rabbi Nachman of Breslov, the strongest center of memory — Uman, and living communities are especially noticeable in Israel.
• Belz — early 19th century, Shalom Rokeach, today the largest center in Jerusalem.
• Chernobyl — 18th century, Menachem Nachum Twersky, continues through many branches.
• Skver — Ukrainian origin, modern center in New Square, New York.
• Rakhmastrivka — Ukrainian branch, centers in Jerusalem and Brooklyn.
• Tolna and Trisk — old Volhynian lines, preserved as smaller but living branches.
• Ruzhin — mid-19th century, Israel Friedman, gave rise to the entire “house of Ruzhin”.
• Boyan — one of the Ruzhin branches, historically Bukovina, today center in Jerusalem.
• Sadigura — also a Ruzhin line, today primarily associated with Israel.
• Vizhnitz — 19th century, Hagers, one of the largest Israeli courts in Bnei Brak.
• Nadvorna — 19th century, Leifers, today a network of branches in Israel.
• Makhnovka — Ukrainian line, modern center in Bnei Brak.
• Zvil — historical Ukrainian court, especially respected in Jerusalem.
• Mukachevo — Carpathian line, played a significant role in Hungarian-Carpathian Hasidism.
• Savran — old Podolian line, today small but historically significant.
• Kosov — ancestor for Vizhnitz, Ukrainian by origin line.
• Ger — Polish dynasty, today one of the most influential courts in Israel.
• Alexander — very large Polish dynasty before the Holocaust, then restored.
• Bobov — Galician line, strong in Brooklyn.
• Sanz — 19th century, Chaim Halberstam, gave many offshoots.
• Klausenburg — post-war restoration, noticeable in Netanya and the USA.
• Sighet — important Hungarian-Romanian line, ancestor for Satmar.
• Satmar — largest anti-Zionist dynasty with centers in New York and Israel.
• Pupa, Tosh, Modzitz, Radzyn-Izbica, Biala, Amshinov — smaller but stable lines with centers mainly in Israel and North America.
• Shomer Emunim, Toldos Aharon, Toldos Avrohom Yitzchok — already largely Jerusalem dynastic circles, defining the appearance of the radically conservative part of the Haredim.

Why this history is important for Israel right now

For the Israeli reader, the history of the Hasidic dynasties of Ukraine is not just a story about the past.

It is an explanation of why Ukrainian cities and towns occupy such a place in the religious memory of Israel, why Uman gathers pilgrims annually, why the names Belz, Vizhnitz, Boyan, or Satmar are heard in the Knesset, in the religious press, in debates about the state, and in the everyday life of ultra-Orthodox neighborhoods.

Historical Ukraine did not give Hasidism a periphery, but one of its central foundations.

And if you remove the controversial number “37” as too rigid a formula, the picture becomes even stronger. Ukraine was not just one of the sites, but a space where Hasidism took shape as a mass movement, and then gave rise to entire families of dynasties, whose living centers are now located in Israel and the USA. From Medzhybizh and Breslov to Bnei Brak and Brooklyn — this is one long historical line that remains part of the Jewish world today.

The history of Ukraine and the Jews: why the conversation about Hasidism cannot be separated from the history of the country itself

The history of the Jews on the lands of present-day Ukraine began long before the appearance of Hasidism.

Encyclopedic sources indicate that Jewish settlements existed here even in ancient times — in Crimea and in the Greek colonies of the northern Black Sea coast. Later, Jewish life developed in the cities and towns of different historical eras — from Kievan Rus and the Lithuanian-Polish period to the Russian Empire and Austria-Hungary.

Jewish life became especially noticeable in the early modern period, when on Ukrainian lands the very world of shtetls, markets, fairs, crafts, and religious scholarship was forming, which would later be called shtetl. It was in this environment that the human and cultural landscape was formed, from which both the Hasidic courts and the powerful tradition of Eastern European Jewry in general emerged.

The shtetl was one of the key forms of Jewish life in Eastern Europe, and the Ukrainian waves of pogroms in the 20th century and then the Holocaust became a catastrophe for this world.

At the same time, the history of the relationship between the Jews and the Ukrainian lands was never simple or linear.

There were periods of growth, trade, religious flourishing, and cultural coexistence, but there were also severe catastrophes. One of the early tragedies was the Khmelnytsky Uprising of 1648–1649, during which many Jewish communities in Ukraine were destroyed or devastated; this is recorded in reference articles on Podolia and in historical descriptions of individual cities.

And yet, after these upheavals, Jewish life on Ukrainian lands did not disappear, but began to grow again.

By the 18th century, there was already a dense network of communities here, and it was against this background that Hasidism arose. Hasidism became exceptionally popular precisely in Ukraine and in the first decades covered most of the traditional Jewish population of this region. In other words, Ukraine was not the periphery of this process, but one of its central stages.

In the 19th century, the significance of Ukrainian lands for the Jewish world was colossal. By the end of the 19th century, more than a quarter of the entire Jewish population of the world lived on ethnic Ukrainian territory. This means that the conversation about the history of Jews in Ukraine is not a narrow regional topic, but part of world Jewish history.

That is why names like Berdichev, Uman, Belz, Chernobyl, Breslov, Vizhnitz, or Sadigura still resonate far beyond Ukraine itself.

But the 20th century brought a new blow.

Waves of violence, civil war, pogroms of 1905 and especially 1918–1921 hit the Jewish communities of Ukraine hard. Then the Nazi occupation turned a significant part of this history into a history of destruction.

After the Holocaust and the Soviet period, Jewish life on Ukrainian lands could no longer return to its former scale. Many centers were destroyed, many families emigrated, religious life was under pressure for decades. But the memory did not disappear.

After the collapse of the USSR, in independent Ukraine, the revival of community, cultural, and religious life began; by the end of the 1990s, hundreds of Jewish organizations and community structures were operating in the country.

That is why the history of Jews in Ukraine is not only a history of tragedies. It is a history of deep rootedness, religious creativity, trade, the Yiddish language, shtetl civilization, pilgrimage, Hasidic dynasties, and then the severe ruptures caused by the violence of the 20th century.

For the Israeli audience, this is especially important: many lines that today live in Jerusalem, Bnei Brak, Safed, Brooklyn, or Monsey trace their origins to the cities and towns of present-day Ukraine. In this sense, the connection between Ukraine and the Jewish world is not a museum topic, but a living part of modern Jewish memory.

Which cities in Ukraine today remain the main points of Hasidic life

If we talk not about old names on the map, but about real modern presence, then in Ukraine today we can highlight several main points of Hasidic life, memory, and pilgrimage.

In the first place, undoubtedly, is Uman. It is here that the grave of Rabbi Nachman of Breslov is located, and the city remains the main center of Breslov pilgrimage. In 2025, Ukraine officially recognized the grave of Rabbi Nachman in Uman as a national heritage site, and the city continues to receive tens of thousands of pilgrims, primarily on Rosh Hashanah.

A separate place is occupied by Hadiach in the Poltava region. For CHABAD, this is one of the most important points on the map of Ukraine, because it is there that Rabbi Shneur Zalman of Liadi, the founder of CHABAD-Lubavitch, is buried. Hadiach remains a place of pilgrimage and a symbolic connection of CHABAD with Ukrainian land.

If we talk about active community life, then important cities remain Kyiv, Dnipro, Odessa, Chernivtsi, and Kharkiv, where Jewish religious centers and structures continue to operate, including those associated with Hasidic and Chabad traditions. The European Jewish Congress directly notes the continued existence of Jewish communities in Ukraine, despite the war and migration.

At the same time, it is necessary to understand the difference between a historical center of a dynasty and a modern Hasidic court. Cities like Belz, Breslov, Chernobyl, Vizhnitz, Nadvorna, Skvira, Rakhmastrivka, Zvyagel, Mukachevo, and Skole remain extremely important as places of origin of dynasties and historical memory, but the main active dynastic headquarters of these lines today are mostly located in Israel and the USA. Therefore, the modern map of Hasidic Ukraine is primarily Uman, Hadiach, and major cities with living communities, rather than the return of old courts in their full classical form.

Read more in our regular section “Jews from Ukraine“.

Information about the availability of demonstrations, travel geography, and payment options is provided by the company representative; current conditions should be clarified before contacting.

In a religious or Haredi family, house cleaning is rarely limited to one major campaign a year. Preparation for Shabbat is repeated every week, and throughout the year, it is joined by Rosh Hashanah, Yom Kippur, Sukkot, Simchat Torah, Hanukkah, Purim, Passover, Shavuot, and family celebrations.

The larger the family, the harder it is to leave all the work for the last day. The kitchen continues to be used, children move from room to room, festive dishes are prepared, spaces are cleared for guests, and additional sleeping places are organized. A freshly washed floor can get dirty again, and fingerprints quickly appear on glass doors, cabinets, and tables.

For the preparation of this material, Israeli blogger and author of NANews Elena Gunko, who has Ukrainian roots and media experience, spoke with a representative of the GENIUS steam cleaning system. The focus of the conversation was not on advertising promises but on practical questions: what tasks the equipment can really ease, for which surfaces hot steam is not suitable, how to safely use the system in a home with children, and what happens during a free demonstration.

You can clarify the possibility of a free GENIUS home demonstration, available cities, and current payment options on the website: https://green-cleaner.nikk.co.il/

A large house needs a different cleaning order

The usual advice “start cleaning in advance” is of little help to a family where the kitchen operates several times a day, the living room simultaneously serves as a place for rest, study, and children’s games, and the bathroom is constantly used by all family members. During the conversation, the GENIUS representative explained that it is more practical to divide the house into zones and determine in advance which tasks can be completed over several days and which inevitably have to be left for the eve of Shabbat or a holiday.

In advance, you can tidy up window and door tracks, grout lines, space under furniture, guest rooms, and hard-to-reach areas of the kitchen. It is also better to perform work in advance that requires moving tables, chairs, or other pieces of furniture.

Closer to the holiday, floors, sinks, work surfaces, the dining table, the entrance area, and rooms that the family continues to use every day usually remain.

This distribution does not make cleaning instantaneous. But it helps avoid a situation where, in the last few hours, the whole family tries to simultaneously clean the kitchen, prepare rooms, set the table, and make space for guests.

Why the kitchen takes the main load

In a home where large family meals are regularly prepared, the kitchen usually becomes the most challenging area.

Grease settles around the stove and oven, steam rises to the hood and cabinets, crumbs fall under appliances, and dirt gradually darkens in the grout lines between tiles. Cabinet handles, countertop edges, chair legs, and the sides of the refrigerator quickly get dirty.

Before the holiday, attention is most often focused on the countertop, stove, and sink. However, many contaminants remain in window tracks, under the table, around appliances, and in the joints between furniture elements.

The GENIUS representative told Elena Gunko that hot steam can ease the cleaning of some suitable hard surfaces and hard-to-reach places. It helps soften certain types of dirt and reach areas where it is inconvenient to work with a regular sponge or cloth.

At the same time, the result depends not only on the power of the equipment. The material of the surface, the nature of the contamination, the chosen nozzle, and the correct use of the system are important.

For which tasks hot steam can be used

When following the manufacturer’s recommendations, the steam system can be considered an additional tool for regular home maintenance.

This may involve grout lines, window tracks, certain tile areas, the bathroom, suitable kitchen surfaces, some glass elements, and those types of floors for which temperature and moisture exposure is allowed.

The main advantage of this approach is not in trying to clean the entire house in one day. Separate labor-intensive tasks can be distributed throughout the week: today deal with the tracks, in a few days — the bathroom grout, then — a suitable kitchen area.

As a result, preparation for Shabbat or a holiday begins not with dirt accumulated over several months, but with regular tidying up.

Which surfaces require caution

During the conversation, limitations were discussed separately. There is no universal mode suitable for absolutely all materials.

Natural wood, some types of laminate, painted coatings, adhesive joints, and delicate upholstery may be sensitive to high temperature and moisture. Damage may not appear immediately: the material can change color, deform, lose its protective coating, or start to delaminate.

Before treatment, it is necessary to check the manufacturer’s recommendations for the surface and test the impact on a small inconspicuous area. The steam jet should not be held in one spot for too long.

The fact that the system operates on water does not mean it can be used without checking on any furniture, floor, textile, or kitchen equipment.

Can household chemicals be completely abandoned

In a home with children, not only cleanliness matters but also the ability to quickly return the room to regular use. After using some strong agents, the kitchen or bathroom may need to be ventilated, and treated surfaces additionally rinsed with water.

The steam system operates on water and, when performing suitable tasks, can reduce the need for some traditional household chemicals.

However, it is not about completely abandoning cleaning agents. Some stains require special compositions, and certain surfaces cannot be safely treated with hot steam.

You can clarify the possibility of a free GENIUS home demonstration, available cities, and current payment options on the website: https://green-cleaner.nikk.co.il/

Therefore, it is wiser to evaluate each task individually. When dirt can be removed with water and steam, there is no need to automatically apply a strong-smelling agent. If the material or stain requires special treatment, the manufacturer’s recommendations should be followed.

How to safely use the system in a home with children

The system should be used by an adult. Children and pets should be kept at a safe distance from the hot steam jet, heated nozzles, and the equipment itself during operation.

During the demonstration, it is important to ask the representative to show how to prepare the device for operation, correctly install the nozzle, hold the hose, stop the steam supply, and clean the equipment after use.

It is also necessary to find out:

• how long it takes for the system to heat up and cool down;
• which surfaces are prohibited from being treated;
• how to change nozzles;
• whether water can be added during operation;
• what actions can damage the equipment;
• where special caution should be exercised.

Safety should be more important than cleaning speed.

How preparation changes before Jewish holidays

Each holiday has its own household tasks. Therefore, there is no single cleaning plan for the entire year.

Rosh Hashanah

Before Rosh Hashanah, the main focus is on the kitchen, festive table, chairs, living room, bathrooms, and rooms where relatives will stay overnight.

If guests are expected, it is advisable to complete deep kitchen cleaning before the active preparation of festive dishes begins. Bedding and additional sleeping places should also be prepared in advance.

Yom Kippur

Many families strive to complete major household tasks before the start of the fast. Almost immediately after Yom Kippur, preparation for Sukkot begins, so it is better not to postpone complex tasks to the short interval between holidays.

Sukkot and Simchat Torah

In addition to regular house cleaning, the balcony, yard, entrance area, sukkah installation site, and passages that guests will use are added.

After the holiday, it is necessary to clean leaves, dust, crumbs, and traces from moving tables and chairs.

Hanukkah

During Hanukkah, additional load falls on the stove, kitchen backsplash, table, and floor. Oil, frying, donuts, candles, and children’s activities can leave greasy, sticky, or waxy traces.

Wax should be removed in a way suitable for the specific material. Hot steam should not be automatically directed at it without checking the permissible method of surface treatment.

Purim

Mishloach manot, drinks, sweets, packaging, and the festive meal increase the load on the kitchen and living room.

Sticky stains are better removed immediately before they dry on the table, chairs, or floor.

Shavuot

Before Shavuot, the load on the kitchen, oven, refrigerator, and dining area increases again. It is more convenient to combine baking and dairy dish preparation with phased cleaning, not leaving all the work for the last hours.

Can steam replace koshering before Passover

Elena Gunko discussed this question separately with the representative, as before Passover, regular physical house cleaning intersects with the requirements of family religious practice.

During preparation, cabinets, drawers, the refrigerator, tracks, space between chairs, areas under appliances, and other places where crumbs might have remained are checked.

The steam system can help with the physical cleaning of suitable surfaces. However, using hot steam by itself is not halachic koshering of the kitchen, dishes, or equipment.

Questions of hagalah, libun, separation of meat and dairy, and family traditions should be discussed with a rabbi.

The physical cleanliness of a surface and its halachic status are not the same. The steam system can be a tool for cleaning but does not replace religious rules for preparing the kitchen and dishes for Passover.

Not only holidays: guests and family events

Large families prepare the home not only for dates in the Jewish calendar. Additional cleaning is required before a brit milah, bar mitzvah, engagement, Shabbat Chatan, family meal, or the arrival of relatives.

In such cases, priority is given to areas that guests will use: the entrance area, living room, dining room, kitchen, bathrooms, and prepared sleeping places.

The complex and less noticeable part of the work can be done in advance. On the day of the meeting, floor washing, table setting, and final arrangement of things remain.

How the free GENIUS home demonstration works

One of Elena Gunko’s main questions was how a family can evaluate the system before deciding to purchase.

The GENIUS offer is structured so that a person does not have to rely solely on photos, advertisements, or videos. First, a representative’s visit is agreed upon, who comes home and shows the equipment’s work on real surfaces.

The family can pre-select one or two areas that really create difficulties during regular cleaning. For example, grout lines, window tracks, tiles, glass surfaces, part of the kitchen, or a suitable floor area.

During the meeting, the representative shows the nozzles, explains the operation procedure, maintenance, limitations, and safety requirements. They can be asked questions about specific materials and check how well the equipment meets the conditions of this particular home.

According to the provided information, the demonstration is conducted for free and does not create an obligation to purchase the system. The decision is made after the family has seen the equipment in action.

Detailed information about the home demonstration is available on the website:

https://green-cleaner.nikk.co.il/

When cost and payment options are discussed

The cost and payment methods are discussed after the demonstration if the family decides that the equipment suits them.

The representative informs about the current payment options. This may include the possibility of spreading the amount over several payments.

The number of payments, payment methods, and other commercial conditions should be clarified directly before ordering, as offers may change.

This sequence allows first to see the result on one’s own surfaces, ask questions, assess the convenience of use, and only then proceed to discuss the purchase.

In which cities can the possibility of a demonstration be clarified

According to the information provided by the GENIUS representative at the time of preparing the material, the possibility of a home demonstration can be clarified in several cities in the north and center of Israel.

In the north, this includes Haifa, Kiryat, Akko, Nahariya, Karmiel, Safed, Tiberias, Afula, Nof HaGalil, Nazareth, Nesher, Tirat Carmel, Yokneam Illit, Migdal HaEmek, and Katzrin.

In the central region, the possibility of a demonstration can be clarified in Tel Aviv, Petah Tikva, Bnei Brak, Ra’anana, Hod HaSharon, Givat Shmuel, Ramla, Lod, Modi’in, and Rishon LeZion.

Representatives can also work in certain areas with a large number of religious and Haredi families. In Haifa, this includes Hadar, Ramat Vizhnitz, and Meonot Geula. In Bnei Brak — Ramat Elchanan, Zichron Meir, Kiryat Herzog, Pardes Katz, and Kiryat Vizhnitz.

The availability of visits depends on the specific address and the specialist’s schedule. Before scheduling a meeting, it is necessary to confirm whether the home is within the current service area. The list of cities and areas is provided in the material.

What questions to ask during the demonstration

The home demonstration is useful not only for the opportunity to see the result. It allows getting answers to practical questions.

It is advisable to find out in advance:

• which surfaces are allowed to be treated;
• which materials are sensitive to temperature and moisture;
• how long it takes to prepare the system;
• which nozzles are included in the kit;
• how to clean and maintain the equipment;
• how to use it safely in a house with children;
• what are the existing limitations;
• what is the current cost;
• is installment payment available;
• does the specific address fall within the service area.

It’s better to choose in advance a section that is really difficult to clean in the usual way. Then the demonstration will show not abstract possibilities of the system, but its operation in the conditions of a specific house.

Not a miracle remedy, but an additional home tool

The steam system does not cancel regular cleaning, is not suitable for all materials, and does not turn a large house into a constantly sterile environment.

Its possible advantage lies elsewhere: individual labor-intensive tasks can be distributed throughout the week. One day to clean the guides, another day the tile joints, then tackle the appropriate section of the kitchen or bathroom.

It is reasonable to make a final decision only after testing the equipment on real surfaces and getting answers to questions about safety, limitations, maintenance, and payment.

You can find out about the possibility of a free GENIUS home demonstration, available cities, and current payment options on the website: https://green-cleaner.nikk.co.il/

The decision to purchase is made after the demonstration. The possibility of installment payments and other commercial terms must be confirmed directly before processing.

The official formula sounds quite specific: according to (April 11, 2026) the head of the UGCC, His Beatitude Sviatoslav, there are four parishes operating in Israel. The same report states that the church itself is represented in almost 50 countries worldwide, has about a thousand parishes outside Ukraine, 16 eparchies-exarchates in Ukraine, and 20 beyond its borders.

For the Israeli audience, this is an important emphasis: it is not about a random group of enthusiasts, but about a part of a large global structure of Ukrainian church life.

UGCC

Ukrainian Greek Catholic Church, or UGCC, is an Eastern Catholic Church of the Ukrainian tradition.

In short:
it preserves the Eastern, Byzantine rite, like the Orthodox, but at the same time is in unity with Rome and the Pope.

How it differs from others:

From Orthodox churches
The worship, icons, calendar, and liturgical tradition are largely Eastern and very similar to Orthodox, but canonically the UGCC is part of the Catholic Church.

From the Roman Catholic Church
The UGCC is also a Catholic Church, but not of the Latin rite. It has a different rite, a different church culture, its own traditions of worship, church singing, spirituality, and historical development.

Key dates:

988 — The Baptism of Rus in Kyiv, a common root for future Orthodox and Greek Catholic traditions in Ukrainian lands.

1596 — The Union of Brest. Part of the hierarchy of the Kyiv Metropolis entered into communion with Rome, preserving the Eastern rite. This is a key date for the origin of the UGCC.

1946 — the so-called Lviv pseudo-council in the USSR, after which the UGCC was forcibly liquidated by the Soviet authorities and driven underground.

1989 — legalization of the UGCC at the end of the Soviet period.

1991 and beyond — active restoration of the church structure in independent Ukraine and abroad.

In one sentence:
The UGCC is a Ukrainian church of the Eastern rite, which prays according to the Byzantine tradition, but belongs to the Catholic Church.

Where the UGCC is already visible on the map of Israel

Looking at open church data – https://map.ugcc.ua/, several cities are especially clearly confirmed – 3:

1. In Jaffa on the UGCC map, the Church of the Annunciation of the Blessed Virgin Mary is indicated at 22 Abed El Rauf El Bitar St., and the schedule of services is published.
2. In Haifa, the Church of the Nativity of the Blessed Virgin Mary is indicated at Paldyam 10, Haifa, with Sunday liturgy and a contact phone number.
3. In Netanya, the UGCC community is marked at Ahad Ha’Am Str. 4, with a note that services are held in a rented space.

In Jerusalem — it is there, according to all available information, that the fourth parish is located. In open church sources, Jerusalem is listed as a place of UGCC service on Mount Zion, in the Franciscan Monastery St. Francis Ad Coenaculum / Franciscan Monastery on Mount Zion. This is confirmed by both church publications about UGCC service in Jerusalem and data about the Franciscan Monastery on Zion. The UGCC website confirms that Bishop Stepan Sus celebrated the Divine Liturgy at the Church of the Holy Sepulchre in Jerusalem during a pastoral visit to Israel. It is also stated that UGCC faithful in the country have been cared for by two Franciscans from Ukraine — Fr. Bozhidar Tsvirenko and Fr. Patrick Igor Sovyak — for seven years. This means that Jerusalem in the church life of Ukrainians in Israel is not a symbolic point on the map, but a real place of spiritual presence.

Ashdod also appears in open formulations not by chance. It is named among Ukrainian-speaking communities, which means this city is already integrated into the practical network of church life. Yes, this does not necessarily mean a separate parish in the same administrative sense as other points. But for people on the ground, such a difference is often secondary. What is more important is whether there is a service, a priest, people, and a place to come to.

This geography looks very logical for Israel.

Jaffa is connected with Greater Tel Aviv and Gush Dan, Netanya has long remained an important point of Ukrainian presence, and Haifa naturally gathers the north of the country. In such places, the church works not only as a space for prayer but also as a living community where you can meet people with similar experiences, hear Ukrainian speech, and receive informal support without unnecessary explanations.

At the same time, in community life itself, the picture is broader than official statistics.

In the description of the Facebook page of the UGCC in Israel – https://www.facebook.com/UKRGKC/ – Greek Catholic Ukrainian-speaking communities are listed in five cities: Jaffa, Netanya, Haifa, Jerusalem, and Ashdod.

Here is where the nuance often confused in retellings appears: the number of official parishes and the map of actual community presence are not necessarily the same. Formally, there are four parishes, but the actual network of meetings, services, and pastoral work may cover more points.

Why the difference between a “parish” and a “community” is really important

For the average reader, this may seem like a trifle, but in practice, the difference is significant. A parish is an official church status. A community is a living environment of people who gather for liturgy, confession, the blessing of Easter dishes, holidays, and meetings. Sometimes both statuses coincide in one place, and sometimes church life is broader than the administrative scheme.

This is why in the public field, two seemingly different formulas can exist simultaneously — “four parishes” and “five cities of community presence.” In reality, they do not contradict each other but describe different levels of one reality.

This is where the topic of the UGCC in Israel ceases to be purely a church reference. In the middle of this story, a broader social meaning appears, which is well seen by NANews — Israel News | Nikk.Agency: Ukrainian church life in the country becomes part of the overall infrastructure of Ukrainian presence in Israel. Not only spiritual but also human, cultural, and internally supportive.

What people are really looking for

When Ukrainians in Israel search for information about the church, they are not looking for terminology.

They are looking for understandable answers: where the service takes place, in what language, whether they can come with children, where to celebrate Easter, where to go in Jaffa, Haifa, Netanya, or Jerusalem, whether there are their own people there, and whether there will be someone who understands without long explanations. In this sense, the living map of communities is almost always more important than the dry administrative figure, even if the figure sets the official guideline.

Why the topic of the UGCC in Israel will only grow

After 2022, Ukrainian communities abroad began to play a much broader role than before. It is no longer just about worship. It is about preserving the language, connecting families, supporting new waves of relocation, and the opportunity not to fall out of one’s cultural and spiritual environment in conditions of a prolonged crisis.

For Israel, this is especially sensitive. The country itself lives in a state of constant tension, and therefore any stable community spaces acquire additional value. Where for someone there is just a church address, for another person it turns out to be a place where they can feel the ground under their feet again.

This is why the most accurate formula today sounds like this: officially, the UGCC has four parishes in Israel, and in public community life, Jaffa, Netanya, Haifa, Jerusalem, and Ashdod are constantly mentioned. This is not a contradiction, but a living reality of the Ukrainian community in Israel, which continues to gather itself anew — through faith, language, memory, and each other’s presence.

An Israeli who chose Ukraine not with words, but with service

On April 30, 2026, the 24th Separate Assault Regiment of the Armed Forces of Ukraine “Aidar” published a video interview with Grigory Pivovarov — a staff sergeant, fighter with the call sign “Jew” and a citizen of Israel who has been fighting for Ukraine since 2014.

The video is titled: “Jew. About Israel, the IDF, Maidan, citizenship, and the war since 2014“.

Link to the video: https://www.youtube.com/watch?v=cr_hX2mA-f8

This is not just a story of a foreigner who found himself in the Ukrainian war. It is the story of a person who went through the Maidan, the volunteer movement, the front, injuries, command positions, and still speaks of Ukraine as his home.

At the beginning of the interview, Grigory Pivovarov introduces himself directly: his name is Grigory, call sign — “Jew”, he is a fighter of the “Aidar” regiment, and he is a foreigner, a citizen of Israel, who has been fighting for Ukraine’s independence since 2014.

For the Israeli audience, this story is especially important. It intersects several lines at once: the experience of the IDF, Jewish identity, the Ukrainian war for freedom, Russian aggression, and the personal choice of a person who could live in another country but decided to stay with those he calls brothers.

From Maidan to “Aidar”: how Grigory Pivovarov’s journey began

According to Pivovarov, his arrival in Ukraine during the Maidan was largely accidental.

Before that, he lived in Barcelona, engaged in club projects and tourism. He was invited to Ukraine by a medic friend who needed strong people for evacuating the wounded. Grigory recalls that his friend explained simply: he was a former Israeli soldier, not afraid of blood, and could help where people capable of acting under pressure were needed.

He arrived in Kyiv in February 2014. He didn’t make it to Mariinsky on February 18, but found himself on the barricades on Khreshchatyk when the APC was burning. After a concussion, he was evacuated along with other participants in the events.

Then came the victory of the Maidan, the student movement, alarming news from Crimea, and the gradual realization that everything was not ending with a change of power. Ukraine was entering a war, although at that time many still did not call it a war in the full sense.

In May 2014, Pivovarov joined “Aidar”. In the interview, he specifies the date: on May 19, 2014, he arrived at the unit. Later there were transitions, legal complexities due to his status as a foreigner, service in other structures, and a return to “Aidar”, where in February 2016 he officially became a serviceman of the Armed Forces of Ukraine.

Why exactly “Aidar”

One of the strong moments of the interview is the answer to the question of why he has remained in “Aidar” for so many years.

Pivovarov says that this unit reminds him of the unit where he served in the IDF: people from different walks of life come there, and they are made into strong fighters. According to him, “Aidar” does not chase PR but simply does its job.

This phrase clearly shows the nerve of the entire conversation. For him, the army is not a decoration, not a slogan, and not a place for beautiful photos. It is an environment where it is tested who is next to you, who endures, who returns after injury, and who does not abandon their own.

What is the 24th Separate Assault Regiment “Aidar” and why is this name so important

The 24th Separate Assault Regiment “Aidar” is the 24th Separate Assault Regiment “Aidar”, a combat unit of the Ukrainian Ground Forces.

The “Aidar” itself grew out of a volunteer battalion that appeared in 2014 after the Maidan and the beginning of Russian aggression against Ukraine.

The name is associated with the Aidar River in the Luhansk region. In Ukrainian military memory, this name has become one of the symbols of the first months of resistance when volunteer formations often covered those sections of the front where the state system was still being rebuilt under the reality of a large war.

The official website of the regiment emphasizes that “Aidar” began its journey in 2014 and has always been a combat unit. Among the values of the regiment are indicated ideology, brotherhood, continuity, internal culture of the fighter, personal responsibility, and result.

This is important for understanding the video itself. Pivovarov’s interview is not a separate biography against the backdrop of war. It is the story of a person who found himself inside a unit with a very strong volunteer tradition.

The official site of “Aidar” also describes the procedure for joining the regiment: application, recruiter call, selection interview, medical examination, document check, contract signing, and start of service. Among the requirements are age, readiness to serve in the army vertical, physical fitness, absence of convictions, and readiness to work in a team.

NANews — News of Israel | Nikk.Agency draws attention to this connection: the story of Grigory Pivovarov shows how the Ukrainian war became a matter not only for the citizens of Ukraine but also for people who consciously chose the side of freedom — not by passport, but by conviction.

How Russia views “Aidar”

In Russia, “Aidar” is viewed extremely hostilely — both at the level of propaganda and at the level of official legal position.

In the Russian version, “Aidar” is called a “national battalion”, “extremists”, and a “terrorist organization”. In December 2023, the FSB included the Ukrainian “Aidar” in the Russian list of terrorist organizations. Before that, the unit had already been recognized in the Russian Federation as extremist and banned.

For Russian propaganda, “Aidar” is one of the symbols of Ukrainian resistance that needs to be demonized. Like “Azov” or “Right Sector”, it is usually shown not as a unit of the Armed Forces of Ukraine, but as “punishers”, “Nazis”, and “militants”. This is how Moscow tries to present the war against Ukraine not as RF aggression, but as a struggle against supposedly “extremists”.

This status is also used by Russian courts. Ukrainian military personnel can be prosecuted simply for serving in “Aidar”. For example, there is a known case of military medic Victoria Tkachenko, whom a Russian court sentenced precisely for serving in a unit recognized by the Russian Federation as “terrorist”.

On the front, “Aidar” is perceived by Russian military and pro-Russian militants as a dangerous and hated enemy. This coincides with what Grigory Pivovarov says in the interview: according to him, for the enemy, “Aidar” is a very scary name, and freed “Aidar” fighters can be “counted on the fingers”.

In short: in Russia, “Aidar” is officially banned, demonized in propaganda, and among Russian military personnel, it is perceived as one of the most hated Ukrainian combat symbols since 2014.

IDF, Israel, and the Ukrainian front

In the interview, there is a separate layer important for readers in Israel. Pivovarov is a citizen of Israel, a former Israeli soldier, a person who knows from the inside what military culture is, responsibility to the unit, and the experience of war with an enemy that uses Soviet and Russian weapons.

He says that his father lives in Israel, is a family doctor, and a captain of medicine in the reserve. He also talks about his younger brother, who served in the IDF, was a paramedic-shooter, and then became the head of the medical service.

In one of the most indicative fragments, Pivovarov connects the Israeli and Ukrainian experience through a common source of threat.

He reminds that the Soviet Union sponsored Israel’s enemies, and modern Russia supports Hamas, Hezbollah, and other forces fighting against Israel. According to him, ATGMs, mortars, rockets, “Grads”, and “Katyushas” have a clear origin in this military chain.

For the Israeli reader, this is not abstract geopolitics. It is an attempt to explain: Ukraine and Israel face different fronts of one big problem — aggressive regimes and their allies who use terror, missile strikes, propaganda, and war against the civilian population.

“My home is Ukraine”

One of the strongest answers in the video is to the question: where is his home.

Pivovarov answers: “My home is Ukraine.”

He further explains why Russian manipulation of the anti-Semitism theme became one of the reasons for his internal resistance. He says he was outraged by stories that Ukrainians are anti-Semites and points to historical facts that Russian propaganda either distorts or completely ignores.

He mentions Ukrainians among the Righteous Among the Nations, talks about the Jewish pages of Ukrainian history, about the connections between the Ukrainian national movement and Zionists, and also recalls Vladimir Jabotinsky and Symon Petliura. In his logic, this is not an academic lecture, but a personal response to Russia’s attempt to steal Ukraine’s historical subjectivity and present Ukrainians as enemies of Jews.

Yes, the Ukrainian-Jewish history is complex. It had tragedies, pain, pogroms, the Holocaust, collaborationism, Soviet lies, and real conflicts of memory.

But that is why such testimonies are important. Pivovarov does not offer a primitive picture. He talks about how Russian propaganda uses anti-Semitism as a tool to poison attitudes towards Ukraine and hide its own aggression.

Injuries, command, and citizenship that is still not there

In the interview, Grigory Pivovarov talks about returning after injuries because he could not leave his brothers. The first injury — because his own pulled him out. The second — because he needed to return. The third — because, in his words, he was ashamed to leave the unit after being appointed platoon commander. He doesn’t even consider another injury serious, although it was recorded.

His path within the army is also indicative: a simple infantryman, grenade launcher, squad leader, chief sergeant of the platoon, platoon commander, acting company commander, and then work in the regiment’s recruitment.

This is the biography of a person who did not come for symbolic participation. He really lived this war.

And against this background, the topic of citizenship sounds especially acute. Pivovarov says that there are awards, ranks, injuries, service since 2014, but there is still no Ukrainian citizenship. He lists his distinctions and does not hide his disappointment: the state he defends has not yet become his state legally.

This is one of the main meanings of the video. Ukraine knows how to accept blood, service, and loyalty. But the bureaucratic system does not always know how to quickly and honestly recognize those who have already proven their belonging to the country by deed.

Appeal to Ukrainians

The final part of the interview is an appeal to Ukrainians who are unsure whether to serve and where exactly to go.

Pivovarov speaks harshly but without theatrics: the enemy does not sleep. He recalls the Donetsk and Luhansk regions, Mariupol, Bakhmut, Kurakhovo, Vuhledar — places he saw alive and then saw destroyed. His argument is simple: if people do not want to see this near their homes, the state needs to be defended now.

He urges not to wait until the TCC takes a person, but to choose a unit in advance, contact familiar military personnel, look for those with whom you want to serve, and make a conscious decision.

Separately, he invites to “Aidar”, emphasizing that the unit has retained the spirit of the first volunteer battalion of the Armed Forces of Ukraine, and its commanders have gone through real battles, injuries, and the front path.

Why this video is important for Ukraine, Israel, and the Jewish audience

The story of Grigory Pivovarov breaks several propaganda schemes at once.

For years, Russia has been trying to present Ukraine as a country alien to Jews. But before the viewer is a citizen of Israel with the call sign “Jew”, who came to Ukraine, saw the Maidan, went to war, has been serving in a Ukrainian unit since 2014, and says that his home is Ukraine.

Russia tries to portray the Ukrainian army as an artificial construct. But before the viewer is a person who compares the spirit of “Aidar” with what he knows from the IDF: responsibility, camaraderie, different people in one line, commanders with combat experience, and readiness to return to their own.

Russia tries to use the theme of anti-Semitism as a weapon against Ukraine. But before the viewer is a Jew and Israeli who speaks directly about the manipulation of this theme and about how Ukrainian history is much deeper and more complex than Russian clichés.

For Israel, this video is also not secondary. It reminds that Russia’s war against Ukraine and the war of Iran’s terrorist allies against Israel are in the same moral field: it is about the right of a people to live freely, protect their home, and not be destroyed by someone else’s imperial or terrorist will.

Open ending

The video of the 24th Separate Assault Regiment “Aidar” is a presentation not only of one fighter. It is a presentation of choice.

Grigory Pivovarov could have stayed in Israel, Europe, or any other point in his biography. But he found himself in Ukraine, stayed after the Maidan, went through the war since 2014, and continues to speak of this country as home, even without a Ukrainian passport.

Perhaps this is the main question for the state and society: who really becomes Ukrainian — the one who received the document, or the one who has been defending the country for years at the cost of their own health, blood, and life?

The video leaves this question open. But Grigory Pivovarov’s answer has already sounded on the front.

Author: Pavel Shveiko

On September 14, 2026, this story received a rather specific name — VTB.

The US Department of the Treasury included one of the largest Russian state banks in the sanctions circuit for Iran. And it’s important not to get confused here: VTB is not under American sanctions for the first time. After the full-scale Russian invasion of Ukraine, the bank was already under strict US blocking restrictions. The news is different — now VTB has come under the action of American Executive Order 13902 for working in Iran’s financial sector.

And this already changes the position of those who work neither in Russia nor in Iran.

Washington separately warned foreign financial institutions: after the new Iranian basis, continuing significant operations with VTB increases the risk of secondary sanctions. Simply put, the problem may now arise not only for the Russian bank itself. It may appear for a bank in a third country that decides it can somehow work simultaneously with VTB and the American financial system. The US Treasury advises such institutions to terminate relations with VTB.

What Russia built for Iran

The American document is interesting precisely for its details.

According to the US Treasury, VTB in recent years has been opening a banking presence in Iran, establishing correspondent relationships with Iranian financial institutions already under American sanctions, and creating a payment system in Russian rubles and Iranian rials.

There is also a more serious point. Washington claims that VTB took steps to move billions of dollars of frozen Iranian assets. Here it is important not to amplify the wording: the US Treasury did not state that all these billions have already been successfully transferred. It writes specifically about steps to move them.

The story, meanwhile, began long before the sanctions on September 14.

VTB’s representation appeared in Iran back in 2023. In January 2025, the head of the bank, Andrey Kostin, announced plans to turn it into a full-fledged branch in Tehran. It was assumed that it would serve Russian-Iranian foreign trade, conduct settlements in national currencies, and engage in trade and export financing.

In September 2025, VTB announced that it had received principal consent from the Central Bank of Iran to open a branch. But something else sounded much more interesting: settlements in the pair ruble — Iranian rial were already available through VTB’s infrastructure. The Russian bank explained the meaning of the project quite frankly — the direct channel was supposed to make international settlements between Russia and Iran cheaper and remove some intermediaries.

So it was not about a symbolic office with a sign in Tehran. A practical financial infrastructure was being built for two states, each of which has long been learning to live under Western sanctions.

In the spring of 2026, plans for expansion had to be slowed down. On March 26, Kostin said that the issue of opening a branch was not being considered at the moment. But already on June 30, he stated that VTB could return to it after a change in the military situation around Iran. The representation itself, meanwhile, was preserved.

So the formula “Russia helps Iran bypass economic isolation” is no longer a political slogan here. At least, the American Treasury has now put a banking document under it.

The US has started hunting not only for Iran

There is another reason why the decision on VTB is more important than another line in the sanctions list.

On August 24, the Donald Trump administration announced Operation Economic Outcast. The American Treasury called the start of the operation Economic D-Day and formulated the goal without much diplomatic phrasing: to block economic channels that support the authorities of Iran and the Islamic Revolutionary Guard Corps.

Moreover, Washington is now targeting not only Iran itself. It is going after banks, carriers, intermediaries, exchangers, and companies outside its borders.

On August 28, FinCEN began proceedings against Banque Misr UAE. According to the US Treasury, between January 2024 and June 2026, the bank processed about 1.8 billion dollars for 103 companies that may be related to Iran’s shadow banking network. Washington proposed depriving the bank’s UAE division of access to American correspondent accounts.

On September 4, it was Turkey’s turn. The US imposed sanctions against Golden Global Bank, which, according to the Treasury, conducted operations worth tens of millions of dollars for structures associated with the Quds Force and provided Iran with international banking access. Four days later, the Iranian aviation sector was hit, on September 10 — networks serving Hezbollah and Kata’ib Hezbollah. And on September 14, Russian VTB appeared in this chain.

The sequence is quite clear. Washington is trying to make servicing Iran so dangerous for foreign banks and businesses that the income from such work no longer justifies the risk of losing access to the dollar.

Russia is doing exactly the opposite — helping reduce Tehran’s dependence on those channels that Washington can block.

And here Israel appears

For Israel, this is not an abstract financial war somewhere between Washington and Moscow.

The money that the IRGC can receive, save, or withdraw from sanctions can further finance weapons, purchases, missile programs, and Iranian proxies. Therefore, Israel has long been trying to work not only at the endpoint where the money has already reached Hezbollah but also along the financial chain itself.

On July 1, 2026, Defense Minister Israel Katz signed sanctions orders against 37 cryptocurrency wallets, which, according to the Israeli National Bureau for Counter Terror Financing, were part of the IRGC’s infrastructure. More than 24 million shekels in cryptocurrencies were identified in the wallets; Israel links this network, among other things, to the financing of Hezbollah.

Even earlier, Israeli intelligence and the NBCTF uncovered the so-called Iranian Shadow Consortium led by Sepehr Energy Jahan. According to the Israeli Ministry of Defense, through a network of front companies, Iranian security forces sell oil worth billions of dollars a year, bypassing international restrictions, and the proceeds are used for military infrastructure and terrorism financing.

And here the Russian part becomes almost inevitable for Israel.

Earlier, NANews — Israel News | Nikk.Agency, analyzing Ukraine’s joining the next European sanctions against Iran, already wrote about how the Russian war against Ukraine and Iranian military infrastructure are increasingly existing as two different stories. Iran helped Russia with weapons and technologies, Ukraine gradually includes Iran in its own sanctions policy, and now the US officially points to a major Russian bank as an element of the financial infrastructure helping Tehran bypass restrictions.

For Israel, the question now sounds unpleasantly simple: if the Russian banking infrastructure helps Iran maintain financial breathing, why should it be considered separately from other Iranian channels?

Can Israel hit VTB itself

Yes, but not like the US.

Israel does not have the American dollar, the global network of correspondent accounts, and the ability to put almost any major foreign bank before a choice: refuse a dubious operation or risk access to the US financial system. Here, Washington’s capabilities are simply not available to Jerusalem, and pretending otherwise would be self-deception.

But Israel has something else.

The National Bureau for Counter Terror Financing at the Ministry of Defense works with the intelligence community, law enforcement agencies, and financial regulators. Israeli legislation allows for the application of designations, blocking orders, arrest, and confiscation of assets if their connection to terrorist organizations or terrorism financing is proven. The NBCTF also directly indicates international cooperation with foreign partners and financial institutions as one of its tasks.

This is the most interesting direction.

If Israeli intelligence discovers not just a “Russian bank trading with Iran,” but specific accounts, companies, payment chains, cryptocurrency wallets, or intermediaries through which money goes to the IRGC, the Quds Force, or organizations like Hezbollah, such material can already be turned into a sanctions dossier.

And it is not necessary for the last signature under it to be put by Israel.

The most painful combination may look different: Israeli intelligence establishes the chain, the NBCTF documents the connection to terrorism financing, the information goes to the Americans and other partners, and then OFAC does what it does best — turns a banking operation into a risk of losing the American market.

That is why the VTB story is more interesting for Israel than another Russian statement about a “strategic partnership” with Iran.

You can hit not only the bank

There is also the oil part of the system.

Iran needs more than just a bank capable of making a payment. First, it needs to get the money itself. A significant part of this chain begins with the sale of oil: extraction, a fictitious owner of the cargo, tanker, transshipment, trader, shell company, bank, exchanger — and only then do the funds return to the structures Tehran wanted to transfer them to.

These are the constructions Israel is already trying to uncover. The Sepehr Energy Jahan story showed that the Israeli side considers oil and commercial companies not separate from terrorism if the proceeds ultimately go to Iran’s security structures.

Therefore, the next logical question concerns not only VTB.

Which Russian companies service Iranian payments? Who helps convert rubles and rials? Which intermediaries connect trade with the financial system of third countries? Is Russian infrastructure used to service IRGC companies? Where do these funds go next?

There is no public answer to some of these questions yet. And here you cannot skip over the evidence. The American document against VTB is serious, but by itself, it does not yet provide grounds to record any Russian-Iranian trade operation as terrorism financing.

It will have to be sorted out by chains.

Ukraine is not on the sidelines in this story either

For Kyiv, VTB has long been part of the Russian state financial system operating during the war against Ukraine. Now the same bank is also in the US Iranian sanctions circuit.

This strengthens the argument that has become increasingly obvious in recent years: Russian-Iranian cooperation cannot be conveniently sorted into different folders — here “Ukraine,” here “Israel,” and here separately “sanctions.”

Iranian Shahed technology came into the Russian war against Ukraine. Moscow and Tehran were building settlements outside the Western financial system. Iranian security structures are looking for money for their own programs and proxies, which directly threaten Israel. And Russian structures, according to the US, help this financial system work.

Therefore, Kyiv and Jerusalem have another area of quite practical cooperation: not statements about “coinciding threats,” but the exchange of information about companies, logistics, technologies, and financial intermediaries that simultaneously work between Russia and Iran.

VTB may be only the first Russian name

So far, the main blow has been dealt by Washington.

The US is capable of doing what Israel cannot do on its own: making a foreign bank think about whether a few profitable operations with Russia and Iran are worth the risk of losing correspondent accounts in America. After September 14, this risk for VTB’s partners has become significantly higher.

Israel’s advantage lies elsewhere — in the ability to find hidden connections between formally ordinary business, oil, cryptocurrency, intermediaries, and IRGC structures. This is the model Israel has already applied against Iranian wallets and oil networks.

Therefore, the next step looks quite obvious. If Moscow decided to help Tehran maintain financial channels at a time when the US and Israel are trying to close them, Russian intermediaries of these channels should stop being invisible to Israel just because they are located in Russia.

Perhaps the VTB story has just marked a new boundary.

Russia has become accustomed to thinking that cooperation with Iran allows two sanctioned states to jointly build an alternative settlement system and thereby reduce Western pressure. Now the Americans are trying to turn this very help into an additional source of sanctions risk.

And Israel has another choice: to continue hunting only for Iranian money at the end of the route or to start looking more closely at those who help this money make the journey at all.

The tour will take place from October 10 to 18, 2026, covering several cities in Israel: Nof HaGalil, Ashdod, Netanya, Ashkelon, Rishon LeZion, Petah Tikva, Be’er Sheva, and Haifa. All concerts are scheduled for 20:00, and tickets, according to the organizers Showman, range from 174 to 265 shekels in different cities.

Tickets are already available on the Showman website. 

This is not just a tour of a Ukrainian duo.

For many Israelis, especially those whose family histories are connected with Kyiv, Podolia, Odessa, Chernivtsi, Zhytomyr, Berdychiv, or Uman, this concert may be a meeting with that cultural world that cannot always be explained in words. It lives in songs, intonations, old records, family recipes, Yiddish words, grandmother’s memories, and that special music where joy and sadness almost never exist separately.

Who are The Alibi Sisters

Anna and Angelina Zavalsky have been known to the Ukrainian public since the early 2000s as the group “Алібі”. The project appeared on April 6, 2001, and since 2021, the sisters have been performing as The Alibi Sisters. The group’s profile lists pop and klezmer genres, and among the languages of performance are Ukrainian, Russian, and Yiddish.

There is an important detail in the duo’s biography: the sisters were soloists of the folk ensemble “Strumochok” from the age of five, graduated from music school in 1997 with a focus on violin, and later moved on to the professional stage, television, albums, and a large Ukrainian audience. In 2012, “Алібі” ceased artistic activity, but in 2021 the project returned in a new form — with a different musical perspective, sound, and a deeper appeal to Ukrainian-Jewish heritage.

It is this transition that makes the current Israeli tour particularly interesting.

The Alibi Sisters are no longer just nostalgia for the Ukrainian pop scene of the 2000s. It is an attempt to hear anew that cultural layer where Ukrainian folk songs, Yiddish, klezmer, Jewish hits, theatricality, family memory, and the retro image of the 1950s–1960s merge into a cohesive stage form.

Why this concert is important specifically for Israel

In an interview with Ukrainian Jewish Encounter, published on May 15, 2025, Anna Zavalsky explained in detail that the Ukrainian-Jewish theme for the sisters is not a random stylization. She said that even on a household level in Ukraine, many people partially remain carriers of Jewish culture — through songs, dish names, words, family habits, and memory, which was not always openly passed on but often very deeply.

In the same interview, Anna recalled challah, stuffed fish, Yiddish words in family speech, and the song “Vi iz dos gesele,” which their grandmother sang to them in childhood. Such details are important because they show: for The Alibi Sisters, Yiddish and Jewish musical tradition are not museum exhibits but part of living memory that returns through voice, stage, and personal history.

For Israel, this resonates particularly accurately.

Here live people for whom Yiddish is the language of childhood, the language of parents or grandparents, the language of old songs, jokes, prayers, family conversations, and the Eastern European Jewish world. And even if someone no longer speaks Yiddish, music is often recognized faster than words.

Tour organizers describe the program as a concert with a live band, retro aesthetics, dance drive, klezmer spirit, and songs where Jewish hits, Ukrainian folk songs, well-known Ukrainian pop compositions, and world hits sound together. Among the announced Jewish songs are Bublitchki, Main Yiddishe Mamme, Papirossen, Ich Hob Dich Zifeel Lieb, and others.

You can listen on https://www.youtube.com/@TheAlibiSisters

NAnews — Israel News and sTDe | NAnews — event listings in Israel note: in this format, the concert becomes not only a musical event but also a cultural meeting. Here, not only the stage is important, but also who sits in the audience, what family associations arise for the viewers, and why the Ukrainian-Jewish theme sounds so attentively today.

The Berry Sisters, Kyiv, and a return to the Yiddish world

The Showman poster states that Anna and Angelina Zavalsky are inspired by the work of the legendary Berry Sisters. Organizers emphasize the retro atmosphere, live band, and the sense of a time when Yiddish was heard in apartments and on the streets, and Ukrainian and Jewish melodies could alternate at weddings and family celebrations.

In an interview with UJE, Anna Zavalsky also spoke about the connection with the Berry Sisters but clarified an important point: The Alibi Sisters do not try to be a copy of the legendary duo. They use the power of “sisterly thirds,” retro aesthetics, and recognizable vocal kinship while remaining an independent Ukrainian project.

This distinction is fundamental.

When Ukrainian artists sing in Yiddish in Israel, they do not just reproduce old melodies. They reconnect Kyiv, Podolia, the Ukrainian stage, Jewish musical memory, and the modern experience of war, emigration, loss, and return to roots.

In the same interview, Anna Zavalsky said that returning to the Yiddish world is impossible physically, but possible as memory, respect, and a form of cultural return. In her view, it is important to remember not only the tragedy but also life: laughter, food, conversations, love, Sholem Aleichem’s books, and the human warmth of a vanished world.

That is why the Israeli tour of The Alibi Sisters does not look like an ordinary poster for a week in October.

This is a concert for those who want to hear Ukraine not only through war news but through music, culture, voices, and those connections that have existed for centuries between Ukrainians and Jews.

Where and when The Alibi Sisters concerts will take place in Israel

According to Showman, The Alibi Sisters concert tour has been rescheduled to new dates and will take place in Israel from October 10 to 18, 2026.

Nof HaGalil — October 10, 2026

The concert in Nof HaGalil will take place on October 10, 2026, at 20:00.

Venue: Berkovich Cultural Center.

Address: Derech HaChativot 4.

Ticket prices: 175–235 ₪.

Ashdod — October 11, 2026

In Ashdod, The Alibi Sisters will perform on October 11, 2026, at 20:00.

Venue: Matnas Duna-Yud.

Address: Keren Kayemet LeIsrael St. 90.

Ticket prices: 195–255 ₪.

Netanya — October 12, 2026

The concert in Netanya will take place on October 12, 2026, at 20:00.

Venue: Arik Einstein Auditorium.

Address: Beni Berman St. 6.

Ticket prices: 225–255 ₪.

Ashkelon — October 13, 2026

In Ashkelon, the concert is scheduled for October 13, 2026, at 20:00.

Venue: Matnas “Woldenberg”.

Address: Gruper St. 15.

Ticket prices: 174–225 ₪.

Rishon LeZion — October 14, 2026

In Rishon LeZion, The Alibi Sisters will perform on October 14, 2026, at 20:00.

Venue: “Mofet” Hall.

Address: Rothschild St. 60.

Ticket prices: 195–255 ₪.

Petah Tikva — October 15, 2026

The concert in Petah Tikva will take place on October 15, 2026, at 20:00.

Venue: “Sharet” Hall.

Address: HaAliya HaShniya St. 1.

Ticket prices: 195–255 ₪.

Be’er Sheva — October 17, 2026

In Be’er Sheva, the concert will take place on October 17, 2026, at 20:00.

Venue: Tamuz — House of Music.

Address: Herzl St. 12.

Ticket prices: 235–265 ₪.

Haifa — October 18, 2026

The final concert of the Israeli tour is announced in Haifa on October 18, 2026, at 20:00.

Venue: “Rappaport” Hall.

Address: HaNasi Ave. 138.

Ticket prices: 195–255 ₪.

Tickets are already available on the Showman website. 

What will be featured in the program

A program with a live band is expected, where Jewish hits in Yiddish, Ukrainian folk songs, well-known Ukrainian compositions, and world retro classics will sound not as separate numbers but as one musical route. The organizers’ description highlights the klezmer spirit, dance energy, nostalgia, and stage theatricality.

For the Israeli audience, this may be particularly relatable: here, Ukrainian motifs do not conflict with Jewish ones but become part of a shared memory. And perhaps that is why The Alibi Sisters in Israel are perceived not as foreign performers but as artists who bring a familiar code — only in a new, bright, and stage-assembled form.

NAnews — Israel News will follow cultural events that connect Israel, Ukraine, and Jewish communities through music, history, and living human memory.

Tickets and tour schedule:

Tickets are already available on the Showman website. 

But it will be incorrect for now.

The Ukrainian police, after examining the body, reported something completely different: no external signs of violent death were preliminarily found. The cause of death is still being established, and examinations have been appointed. This contradiction between the initial Israeli reports and the official investigation data is perhaps more important than all the emotional versions surrounding the incident.

Material prepared by Editorial Staff of NANews. We compared the reports of the Ukrainian police with what was published by Israeli and Jewish media because several details in this story have already managed to change meaning on the way from one source to another.

What exactly happened on September 12

The report of the discovery of the body was received by the Uman District Police Department on September 12, 2026, around noon. The man was found not in an abstract “forest near Uman,” as some publications initially wrote, but on Kotsyubinsky Street — in a forest strip opposite one of the houses.

The police identified the deceased: he was a 44-year-old British citizen living in London. He entered Ukraine on August 10, 2026, more than a month before he was found dead. The United Jewish Community of Ukraine reported that the deceased was Jewish and the father of seven children.

Israeli media call him Yitzhak Elmakayes. In the first publications, the age varied — more often they wrote about 45 years, sometimes just “about 45.” This is a common thing for the first hours after a tragedy, but now we have police data: 44 years.

According to preliminary reports from United Hatzalah, the man was discovered by Hasidim who were in the forest for prayer and solitude. When the medics arrived, there were no signs of life, and death was pronounced on the spot. The head of the United Hatzalah delegation in Uman, Aaron Ben-Harush, later confirmed the incident and reported that the organization is cooperating with Ukrainian authorities on the issue of transferring the body for burial.

“He went alone into the forest” sounds scarier than it looks for a Breslov Hasid

One of the details that works especially well in scary retellings is that Elmakayes allegedly went alone into the forest and then disappeared. Only later did the police report something that significantly changes this fragment of the story.

Investigators found people he had contact with in Uman. According to acquaintances, the man tried to communicate less with others, spent a significant amount of time alone, and repeatedly came to this forest strip to pray. So the place where the body was found was not an unexpected point or a place of an unknown meeting.

For Breslov Hasidim, there is nothing exotic here. The practice of solitary prayer — hitbodedut, התבודדות — involves a person being alone and addressing God in their own words. A forest, field, or quiet place away from people is perfectly natural for this.

This does not explain Elmakayes’s death. But it removes one artificially created mystery: the mere fact that he was alone in the forest strip does not yet speak of any crime.

Where did the “signs of violence” come from then

And here the story really doesn’t add up — and pretending there’s no contradiction would be wrong.

Several Israeli publications reported that Elmakayes’s body was allegedly found with signs of violence. Times of Israel conveyed exactly this version, citing reports in Hebrew. Walla wrote even more definitively: the body was found with signs of violence, and within the Jewish community, there is suspicion of murder, although the local police did not officially confirm it at that time.

The Ukrainian police on September 14 provided a different picture.

Their report stated: “preliminarily, no external signs of violent death were found by law enforcement”. The cause of death has not yet been named by the police, an investigation is underway, and necessary examinations have been appointed.

Who made a mistake — the first witnesses, journalists, people within the community, or the preliminary external examination simply does not yet provide an answer — is currently unknown. And guessing here is unnecessary. Damage from a fall, postmortem changes, an injury that turned out to be unrelated to the cause of death, or indeed violence — this is already the work of a forensic doctor, not Telegram or editorial offices.

It is precisely the result of the examination here that will be the document after which further discussion can take place.

But didn’t the police open a case of premeditated murder?

Yes. And this is the most convenient detail for a loud headline.

Information about the death has been entered into the Unified Register of Pre-trial Investigations under Part 1 of Article 115 of the Criminal Code of Ukraine — premeditated murder. If an Israeli reader sees only the title of the article in the Ukrainian code, the conclusion seems obvious: the police suspect that the Hasid was killed.

Not necessarily.

The Ukrainian police have a long-standing practice of registering under Part 1 of Article 115 the discovery of a body even when there are no signs of violence during the examination, and a completely different cause of death seems most likely. For example, the police in the Lviv region opened a case under this article after discovering a man in a river: no signs of violence were found, the cause was to be established by forensic examination. In Odessa, the police explicitly wrote about possible registration under Article 115 with the note “accident” when there were also no visible signs of violence on the body.

There were even more illustrative cases: drownings, discovery of a body in a park, presumed accident — and the procedural article at the first stage is still the same.

Therefore, “a case has been opened under Article 115” and “the police have established that a murder occurred” are two completely different phrases.

And for NANews — News of Israel | Nikk.Agency it is more important not to spread the scary version before the investigation, but to show the reader why the Ukrainian legal wording looks harsher than the actual position of the police.

Why the community is seeking the speedy transfer of the body

There is no mystery here. After Elmakayes was found dead, Jewish organizations began working with Ukrainian authorities to transfer the body for burial as soon as possible.

Aaron Ben-Harush from United Hatzalah confirmed that representatives of the organization are dealing with this issue. Israeli Walla also reported that the international division of ZAKA is involved in the procedure of releasing the body and its further burial.

From here, probably, the more colorful version about “the community raised all connections and is trying to wrest the body from Ukrainian experts” grew. There are indeed connections and negotiations, and the participation of several organizations too. But we found no confirmation of the story about some “local authorities,” pressure on investigators, or attempts to interfere with the investigation.

The situation itself is quite conflictual, without embellishments. For a religious Jewish family, a delay in burial is a heavy thing, and they try to lay the body to rest as quickly as possible. For a Ukrainian investigator, the sudden death of a foreign citizen during a massive international pilgrimage is a case where handing over the body before necessary procedures and then discovering that an important examination was not conducted would be a completely different problem.

Both sides are in a hurry here. Just each for their own reason.

And another Ukrainian-Israeli layer

Elmakayes’s death did not occur on an ordinary September day. Tens of thousands of pilgrims were in Uman, the city was living in a special mode, and Ukrainian and Israeli police were working together.

NANews had already detailed before the holiday how Israeli police arrived in Uman and began joint patrols with Ukrainian colleagues. The Ukrainian police, National Guard, rescuers, and representatives from Israel participated in maintaining order. Later, the number of arriving pilgrims exceeded initial forecasts.

Therefore, the death of a British citizen almost automatically became a case where several systems intersected: Ukrainian police, Israeli representatives, United Hatzalah, ZAKA, the religious community, and the family of the deceased.

Hence the huge number of versions. Someone saw the body and decided the person was beaten. Someone heard the article number of the Ukrainian Criminal Code and read it as official confirmation of murder. Someone saw the struggle for the speedy release of the body and already drew “diplomats and local authorities.”

For now, the solid part of the story is much shorter.

Yitzhak Elmakayes was 44 years old. He lived in London, was the father of seven children, and arrived in Ukraine on August 10. On September 12, he was found dead in a forest strip on Kotsyubinsky Street in Uman — in a place where, according to acquaintances, he had already come to pray. During the initial examination, the Ukrainian police did not find external signs of violent death but appointed examinations and began an investigation.

There are initial reports of possible signs of violence. They cannot simply be discarded because they were there, and it was precisely with them that the Israeli part of this story began. But turning them into an established murder is even more impossible for now.

Currently, the answer lies not in a loud headline but with the forensic expert. And if the examination shows something that differs from the initial police examination, then the story will indeed change. Until that moment, it is more correct to leave the word “murder” with a question mark — as a version being checked, not as an already established fact.

A person can live in Israel but work with clients in the USA, UK, Germany, France, Poland, Canada, or another country. An international number on the website is not always convenient for local clients, and purchasing and maintaining several physical SIM cards becomes a separate problem.

In such a situation, you can connect a virtual number of the desired country. Clients will call a regular local number, and the owner will be able to receive calls over the internet on a smartphone, computer, IP phone, or using call forwarding.

Physically being in the country whose number is connected is usually not required. However, the rules depend on the specific state: sometimes, to register a number, it is necessary to confirm identity, address, or provide company documents.

The editorial team of NANews uses the Zadarma service, so we decided to explain in detail and without complex technical terms how virtual telephony works, who it can really be useful for, and what restrictions need to be checked before paying for a number.

What is a virtual phone number

A virtual number is a full-fledged phone number not tied to a physical SIM card or a specific device.

It can have the code of the selected country and city. For example:

• +972 — Israel;
• +1 — USA or Canada;
• +44 — UK;
• +49 — Germany;
• +33 — France;
• +34 — Spain;
• +39 — Italy;
• +48 — Poland;
• +380 — Ukraine;
• +995 — Georgia.

The client dials a familiar number, and the call is transmitted over the internet to the number owner. To receive calls, you can use an app, a program on a computer, an IP phone, a cloud PBX, or forwarding to a regular mobile.

Zadarma offers more than 30,000 virtual numbers in 110 countries. Depending on the country, local, national, mobile, and toll-free numbers for the caller are available.

A virtual number should not be confused with temporary free numbers published on open sites for receiving a single message. This is a permanent number that a person or company can use as long as its service is paid for and the operator’s conditions are met.

How a number works without a SIM card

The principle of operation is quite simple.

The user registers with the service, selects a country and an available number, undergoes the necessary verification, and sets up the method of receiving calls. After that, calls are received over the internet.

Usually, the process looks like this:

1. A person selects a country.
2. Determines the appropriate type of number.
3. Checks the cost and document requirements.
4. Connects the number.
5. Installs an app on a smartphone or computer.
6. Sets up incoming and outgoing calls.
7. If necessary, connects forwarding or a cloud PBX.

For the app to work, a stable Wi-Fi or mobile internet is required. If the internet is unavailable or unstable, calls can be directed to a regular phone number. Zadarma officially supports receiving calls through apps and IP phones, forwarding, its own cloud PBX, and third-party server PBXs.

It turns out that one smartphone can be used simultaneously for a personal SIM card and one or several virtual work numbers.

Which countries’ numbers can be connected

Zadarma provides numbers in 110 countries. This does not mean that the same conditions are available in all states: somewhere you can choose a local number of a specific region, somewhere a national or mobile number is offered, and in some countries, 800 format numbers are available.

Among popular destinations:

• Israel;
• USA;
• Canada;
• UK;
• Germany;
• France;
• Spain;
• Italy;
• Poland;
• Czech Republic;
• Austria;
• Belgium;
• Netherlands;
• Switzerland;
• Sweden;
• Norway;
• Finland;
• Romania;
• Bulgaria;
• Greece;
• Cyprus;
• Georgia;
• Moldova;
• Ukraine;
• Kazakhstan;
• Turkey;
• United Arab Emirates;
• India;
• Japan;
• South Korea;
• Singapore;
• Australia;
• New Zealand;
• Mexico;
• Brazil;
• Argentina;
• Chile;
• South Africa.

Before connecting, you need to open the page of a specific country and check what type of number is offered, whether it can be registered by a non-resident, what documents are required, and whether the number supports SMS.

What types of virtual numbers exist

The choice depends on what the phone is needed for.

Local number

Such a number contains the code of a specific city or region. For example, a company can connect a number in Tel Aviv, London, New York, or another city, even if employees work remotely.

A local number is suitable for websites, consulting services, repair companies, real estate agencies, clinics, online stores, and small offices.

National number

A national number is not always tied to a specific city. It can be used by a company that works with clients throughout the country.

In Israel, for example, there are virtual national numbers with the code +972 77. Connection conditions and costs need to be checked directly before ordering.

Mobile number

In some countries, Zadarma offers virtual mobile numbers. They can support not only voice calls but also receiving SMS.

For example, the Israeli virtual mobile number +972 55 allows receiving calls and SMS through an app, forwarding, PBX, or CRM while being outside Israel. At the same time, a specific number may be issued automatically, without the possibility of choosing a beautiful combination of digits.

Number 800

This is a number where the call is usually paid for by the owner, not the client. Such numbers are used by support services, sales departments, and large companies.

Rates for incoming calls and the availability of 800 numbers vary depending on the country.

Why a number from another country is needed

A virtual number solves not one, but several tasks at once.

Working with foreign clients

An Israeli company can connect a number in the USA, UK, Germany, France, or another country. The client will call a familiar local number, and the employee will receive the call in Israel.

For a foreign client, such a call is usually more understandable than a call to an unfamiliar international number.

However, a foreign phone number itself does not mean that the company is registered or has a physical office in the corresponding country. The website must honestly indicate the actual location and legal details of the business.

Moving to another country

After moving, a person can continue working with their former clients. For example, a specialist lives in Israel but receives calls from Germany, Poland, the UK, Ukraine, Canada, or the USA.

Clients do not need to be informed of a new foreign mobile number: they continue to call the familiar number of their country.

Separate room for work

Many entrepreneurs publish their personal mobile number on the website, on social networks, and in advertisements. As a result, work calls mix with personal ones, and the number ends up in numerous databases.

A virtual number allows you to separate communication:

• personal calls go to a regular SIM card;
• work calls go to a separate application;
• a voicemail message is activated during non-working hours;
• missed calls are saved in statistics;
• calls can be recorded if necessary.

Work during trips

A virtual number is not tied to one SIM card and one country. If a person temporarily leaves Israel, they can continue to receive work calls via the internet.

The main condition is a stable network connection.

Work of several employees

One number can be connected not only to one person. With the help of a cloud PBX, calls are distributed among employees, departments, or branches.

For example, the call first goes to a manager, then to a second employee, and if no one answers, it is directed to voicemail.

Virtual number of Israel

For readers of NANews, several scenarios are particularly relevant:

• an Israeli number for a company whose employees are abroad;
• a second number for business without a second SIM card;
• a separate number for the website or advertising;
• a +972 number for receiving calls from Israel;
• a Tel Aviv or other region number;
• a mobile number with the ability to receive SMS;
• a common number for several employees.

Zadarma offers city, national, mobile, and toll-free numbers for Israel. Incoming calls can be received through smartphone and computer applications, forwarding, cloud PBX, or CRM.

To connect an Israeli number, a passport or ID, current address, or company registration documents may be required. The exact list depends on the type of number chosen.

Therefore, it cannot be promised in advance that any +972 number is connected instantly and without verification.

Numbers of the USA, Canada, and European countries

American, Canadian, and European numbers are especially in demand for business.

USA number

An American number can be useful for a company working with clients in the USA, an internet project, a consultant, or a remote specialist.

Depending on the offer, you can connect a city, mobile, or toll-free number. Zadarma’s American mobile numbers allow you to receive calls and SMS through the application, forwarding, PBX, and CRM. Activation is carried out after verifying the provided data.

UK number

A British number +44 can be connected to a computer, smartphone, IP phone, office PBX, or another device with SIP support. Calls can also be forwarded to a regular number.

Numbers of Germany, France, Poland, Spain, and Italy

European numbers are suitable for companies that:

• sell services in several countries;
• consult foreign clients;
• accept orders through the website;
• have organized a remote support service;
• want to use separate numbers for different markets;
• analyze advertising effectiveness by region.

It is necessary to consider that European countries may set different rules for registering numbers. For some city numbers, it is required to confirm the address or connection with the corresponding region.

One phone — several work numbers

To use a virtual number, it is not necessary to buy a second smartphone.

On one device, you can simultaneously have:

• a personal SIM card;
• a virtual Israeli number;
• a USA number;
• a European number;
• a common company number.

This is convenient for lawyers, realtors, consultants, marketers, online store owners, repair companies, travel agencies, and other specialists.

When an incoming call is received, the application shows which virtual number the client called. The employee understands which market or project the call relates to.

Number separation also allows for different greetings, work schedules, and forwarding rules.

How NANews editorial uses Zadarma

The NANews editorial uses the Zadarma service for virtual telephony. That is why we consider it not as an abstract advertising platform, but as a practical tool for people and companies working between several countries.

The service can be useful when it is necessary to:

• receive calls via the internet;
• separate the work number from the personal one;
• maintain availability during trips;
• connect a number from another country;
• direct calls to several employees;
• record and analyze work conversations;
• integrate calls with CRM.

At the same time, virtual telephony requires initial setup, and call quality depends on the internet connection. Before connecting, it is also important to check the cost of calls, documents, and SMS support for the selected number.

How to connect a Zadarma number

First, you need to register an account and choose a country. Then you should open the page of the desired type of number and carefully study the conditions.

You can register and view available directions via the NANews partner link:

https://zadarma.com/en/?ref=23b32c008f2740949f1ac024ef29097f

After registration, the usual order of actions is as follows:

1. Choose a country.
2. Choose a city, national, mobile, or toll-free number.
3. Check the connection fee and monthly service charge.
4. Clarify the cost of incoming and outgoing calls.
5. Check the possibility of receiving SMS.
6. Upload documents if necessary.
7. Connect the number.
8. Install the application.
9. Set up call reception.
10. If necessary, connect a cloud PBX and forwarding.

Do not choose a number solely based on a low price. Sometimes a cheaper option does not support SMS, requires confirmation of a local address, or has usage restrictions.

How to receive calls on a smartphone and computer

Zadarma allows you to receive calls in several ways.

Smartphone application

The application can be installed on Android or iPhone. After authorization, the virtual number works via Wi-Fi or mobile internet.

This is the simplest option for one user.

Computer program

Calls can be received on a computer with a headset. This option is suitable for consultants, support operators, and employees who spend most of their workday at the computer.

IP phone

In the office, you can install a familiar desktop device that connects not to a regular phone line, but to the internet.

Forwarding

If a person does not want to use the application or is temporarily without internet, calls can be forwarded to a regular mobile or landline number.

It is necessary to remember that forwarding itself may be charged as an outgoing call from the virtual number to the destination number.

Cloud PBX

For a team, it is better to use a cloud PBX. It allows you to distribute calls among employees and add business functions that are not available on a regular SIM card.

What is a cloud PBX

A cloud PBX is a virtual telephone system for a company. You do not need to buy and install a physical office station for it.

With a PBX, you can:

• connect several employees;
• assign internal numbers;
• set up a voice greeting;
• create a menu “press 1 to contact the sales department”;
• distribute calls in a queue;
• transfer the call to another employee;
• set working hours;
• enable voicemail;
• record conversations;
• view statistics;
• connect CRM.

Zadarma Cloud PBX supports call forwarding, call recording, call queue, call hold, and phone activity analysis.

This is especially useful for companies whose employees work from home, are in different cities, or even in different countries.

Call recording and statistics

Call recording helps restore agreements, control the quality of consultations, and resolve disputes.

In Zadarma, recordings can be listened to through the cloud PBX statistics section. They are stored in the cloud, and important conversations can be saved separately.

Before enabling recording, it is necessary to check the legislation of the country where the participants of the conversation are located. In some jurisdictions, the interlocutor must be notified in advance about the recording.

For this, you can add an automatic voice message before connecting to an employee.

Statistics allow you to see:

• the number of incoming and outgoing calls;
• missed calls;
• duration of conversations;
• waiting time;
• the employee who answered the call;
• the source of the inquiry when using call tracking.

Telephony integration with CRM

When integrated with CRM, an employee can see the client’s card during an incoming call, make calls with one click, and save the communication history.

Depending on the system used, the following are available:

• automatic opening of the client’s card;
• saving the date and duration of the call;
• attaching the call recording;
• creating a new contact;
• distributing clients among managers;
• employee performance statistics.

Zadarma offers integrations with various CRMs and services. For example, integration with Bitrix24 supports one-click calls, client card opening, call recordings, and full call statistics.

Is it possible to receive SMS

The ability to receive SMS depends on the country and the specific type of number.

Not all landline, national, and mobile numbers support SMS. In some cases, the function needs to be activated separately, identity confirmed, and the number paid for immediately for the established minimum period.

Zadarma’s official conditions provide for receiving messages through:

• Android app;
• iOS app;
• Windows program;
• email;
• personal account;
• some messengers;
• CRM and integrated services.

The tariff page separately states that SMS reception is available only for mobile numbers of certain countries. Activation may require connecting the number for at least three months and uploading identity documents. At the same time, the service does not guarantee receiving messages from foreign senders.

Therefore, before payment, it is necessary to open the conditions of the specific number and ensure that it indeed supports the required type of messages.

Is a virtual number suitable for WhatsApp and Telegram

This is one of the most common questions, but it is impossible to give a universal guarantee.

Some virtual numbers accept registration codes for WhatsApp, WhatsApp Business, Telegram, and other platforms. However, the platforms themselves may restrict the use of VoIP numbers, change verification rules, or refuse to send codes to certain ranges.

Even having the SMS function does not mean that a message from a bank, government service, or messenger will necessarily arrive at the number.

Therefore, a virtual number is best chosen primarily for calls and business communication. The possibility of registration in a specific application should be considered as a separate function that needs to be checked before purchase.

Zadarma publishes instructions on using virtual numbers for WhatsApp Business but also indicates the need to choose a suitable number and provide the requested documents.

It cannot be promised to the reader that any Zadarma number will be guaranteed suitable for WhatsApp, Telegram, bank account, or two-factor authentication.

What documents may be required

A virtual number cannot be considered a completely anonymous tool.

Requirements are set by operators and the legislation of the country. Depending on the direction, they may request:

• passport;
• identity card;
• photo of the owner;
• proof of home address;
• company registration documents;
• office address;
• proof of connection with the chosen city or region;
• description of the intended use of the number.

For some numbers, it is enough to undergo a standard identity check. Others are available only to residents, companies, or people with an address in the corresponding country.

Before payment, it is important to carefully read the connection conditions. If the required document is missing, the number may not be activated.

How much does a virtual number cost

There is no single price. The cost depends on:

• country;
• city;
• type of number;
• mobile or landline range;
• SMS reception capability;
• payment term;
• chosen tariff plan;
• number of employees;
• additional functions.

Expenses may include:

• one-time connection fee;
• monthly or annual subscription fee;
• outgoing calls;
• call forwarding;
• incoming calls to 800 numbers;
• record storage;
• additional workstations;
• additional numbers.

On Zadarma’s official pages, prices are displayed separately for each country and type of number. Some numbers are connected without a one-time fee, but this does not mean that their further use will be completely free.

Before ordering, it is necessary to calculate not only the cost of the number itself but also the estimated number of calls.

Advantages of a virtual number

The main advantages include:

• no physical SIM card required;
• can connect a number from another country;
• calls are received from anywhere with the internet;
• one smartphone can service multiple numbers;
• personal and work communication are separated;
• the number does not depend on one device;
• multiple employees can be connected;
• call forwarding and voice menu are available;
• calls can be recorded and analyzed;
• integration with CRM is possible;
• the number is convenient to use during trips;
• the company can create a local communication channel for foreign clients.

Disadvantages and limitations

Virtual telephony is not suitable for everyone. The following should be considered:

• call quality depends on the internet;
• initial setup may seem unfamiliar;
• not all numbers support SMS;
• receiving bank and messenger codes is not guaranteed;
• additional documents are required for some countries;
• call forwarding may be charged separately;
• rates vary by destination;
• 800 numbers may have paid incoming calls;
• a virtual number does not replace regular mobile communication in emergency situations;
• a foreign number does not create a legal presence for the company;
• violation of service rules or legislation may lead to number disconnection.

Who is Zadarma suitable for

The service can be useful for:

• entrepreneurs;
• freelancers;
• lawyers;
• realtors;
• consultants;
• online store owners;
• repair and service companies;
• travel agencies;
• international projects;
• remote teams;
• support services;
• people living between several countries;
• companies that need separate numbers for different markets.

Zadarma may be excessive for a person who only needs one verification code or a temporary number for a few minutes. Permanent virtual telephony is usually not intended for such tasks.

What to check before connecting

Before paying for a number, you should answer a few questions:

1. Is a number needed for calls or also for SMS?
2. What country and city code is required?
3. Can a non-resident register the number?
4. What documents are required?
5. How much does the connection cost?
6. What is the monthly fee?
7. Are incoming calls charged?
8. How much do outgoing calls cost?
9. Is call forwarding charged?
10. Can multiple employees be connected?
11. Is call recording needed?
12. Is the used CRM supported?
13. Are there any restrictions for WhatsApp or Telegram?
14. What happens to the number if payment is late?

This approach will help avoid a situation where an inexpensive number turns out to be unsuitable for a specific task.

A virtual number is a tool, not a magic solution

A virtual number allows you to live in one country, work with clients in other countries, and receive calls over the internet without multiple physical SIM cards.

It can become a separate work number, a phone line for an international project, or the basis of a full-fledged cloud PBX with multiple employees, call recording, and CRM.

However, before connecting, it is necessary to carefully check the conditions of the chosen country, SMS support, document requirements, call forwarding costs, and the rules of third-party services.

The editorial team of NANovosti uses Zadarma and considers virtual telephony a convenient practical tool for international communication. However, the choice of a specific number should depend not on advertising, but on the user’s tasks.

You can view available countries, numbers, and connection conditions via the NANovosti partner link:

https://zadarma.com/en/?ref=23b32c008f2740949f1ac024ef29097f

This is a partner link. If the reader registers and starts using the service, the NANovosti editorial team may receive a reward. Clicking the link does not change the rates published on the Zadarma website for the user.

sTDe | NAnews — Israel’s event listing: a new guide to events, cities, and tickets

In Israel, concerts, performances, stand-up evenings, festivals, exhibitions, lectures, family programs, city celebrations, and chamber meetings take place almost every day. But for someone who wants to choose an event, a single announcement is often not enough. They need to understand where the event is taking place, when it starts, how much tickets cost, whether the event is suitable for children, if there is a convenient venue, which city is best to choose a date, and whether it is worth planning a trip in advance.

This is exactly why sTDe | NAnews is being developed — a new event listing in Israel, where events will be organized into a clear system: by genres, cities, dates, venues, tickets, and thematic selections. The project is available at https://stde.co.il/ and is being created as a convenient navigator for the cultural, urban, and event life of the country.

Not just a list of events, but a clear listing of Israel

The main task of sTDe | NAnews — is to help a person quickly answer a simple but important question: where to go today, tomorrow, on the weekend, or in the coming month. In reality, this question almost always breaks down into a chain of clarifications: concert or theater, Tel Aviv or Haifa, family program or evening event, open seating or reserved tickets, large hall or chamber venue, all-day festival or short performance.

A regular list of events often does not address these questions. Therefore, sTDe | NAnews is built not as a dry catalog, but as an event guide. In it, not only the date and name are important, but also the context: who the event is suitable for, what makes it special, where it takes place, how to check details in advance, and why this particular event might be interesting.

For NAnews — News of Israel launching such a project is logical: alongside the news and analytical agenda, a practical urban layer appears — a listing that shows the lively side of Israel through concerts, theater, festivals, exhibitions, lectures, and events for the whole family.

What categories will be important on sTDe | NAnews

The event platform should be convenient not only for finding one specific concert. It should cater to different behavior scenarios: someone is looking for tickets to a famous artist, someone is choosing a play, someone is planning a family weekend, someone wants to see what’s happening in the city near their home.

This approach helps cover not just one search query, but the entire topic. The user can start with “events in Israel,” then move to “concerts in Tel Aviv,” then specify “where to go with children in Haifa” or “festivals in Israel on the weekend.” A good listing should accompany them at every step.

Geography: Tel Aviv, Haifa, Jerusalem, and the entire country

For Israel, geography is especially important. Events take place not only in the center of the country. The listing should show Tel Aviv, Haifa, Jerusalem, Ashdod, Netanya, Bat Yam, Rishon LeZion, Petah Tikva, Holon, Be’er Sheva, cities of the north, center, and south of Israel.

A person often chooses not only an event but also a route. They need to understand if it’s convenient to get there, if it’s worth going to another city, if there’s parking nearby, how late the program ends, and if the venue is suitable for family visits. Therefore, city selections on Event Listing sTDe | NAnews can become a separate strong direction: “where to go in Tel Aviv,” “events in Haifa,” “Jerusalem listing,” “events in Ashdod,” “weekends in central Israel,” “festivals in the north.”

What should be in a good announcement

A good event announcement should save the reader’s time. It should immediately answer the main questions: what is happening, where, when, who is performing, how long the event lasts, who it is suitable for, how much tickets cost, if there are restrictions, how to check seat availability, and what to know before attending.

Main event data

In a card or article about the event, it is important to specify:

• date and time;
• city and venue;
• address or area;
• genre and format;
• cost or price range;
• link to tickets;
• age restrictions;
• duration;
• organizer or venue;
• important attendance conditions.

But that’s not enough. For a lively listing, it’s necessary to explain what makes the event different from others. For example, a concert may be part of a tour, a play — a rare production, a festival — a family city event, an exhibition — a temporary exposition, and a stand-up — an evening with a limited number of seats.

Tickets: how to move from interest to action

The user has two states. The first — they are just looking at what’s happening. The second — they are ready to buy a ticket. The listing should work for both scenarios.

If a person is still choosing, they need selections, city comparisons, format descriptions, and clear navigation. If they have already decided to go, they need a quick transition to tickets, exact date, venue, price, and purchase conditions. Therefore, on sTDe | NAnews, the ticket office block and external pages where you can check seat availability, cost, and current conditions are important.

This is where the project can be useful not only as a listing but also as a landing page for action: read, understood, chose, moved to the ticket.

Why this is important for NAnews readers

The audience of NAnews — News of Israel is used to receiving not only the fact but also an explanation: what happened, why it is important, how it is connected to Israel, cities, society, culture, and everyday life. sTDe | NAnews continues this logic, but in an event format.

News shows what the country lives by at the level of politics, security, society, and international agenda. The listing shows another side of the same country: concerts, performances, city festivals, exhibitions, family events, lectures, and meetings. Together, this gives a more complete picture of Israel — not only through the events of the day but also through cultural and city life.

Frequently asked questions about sTDe | NAnews

Can events be searched by cities? Yes, city navigation should become one of the foundations of the project.

Will there be weekend selections? This format is especially important because many people look for events just before Friday and Saturday.

Are separate pages needed for concerts, theater, and festivals? Yes, because each category has its own user path and questions.

Can the site be used as a ticket office? The project can combine announcements, selections, and transitions to tickets, helping the user move from choice to purchase.

How is sTDe | NAnews different from a regular catalog? By presenting the event with context: city, format, audience, attendance details, and practical benefits.

Conclusion

sTDe | NAnews — is an event listing of Israel that can become not just a list of events, but a full-fledged guide to the cultural and city life of the country. The project combines concerts, theater, stand-up, festivals, exhibitions, lectures, family programs, cities, venues, tickets, and thematic selections.

For the reader, this means a convenient path from the first question “where to go?” to a specific decision: choose a date, city, event, venue, and ticket. For the media ecosystem of NAnews, this is a new practical format that complements news, analytics, and public agenda with a live map of events in Israel.

Today we are talking about a Hollywood star – Mile Markovna Kunis! — New section 🔯 — Jews from Ukraine 🇺🇦

📍 Birth and emigration

• Born August 14, 1983 in Chernivtsi, Ukraine 🇺🇦.
• At the age of 7, she emigrated with her family to Los Angeles, USA 🇺🇸.

🕯 Tragic family story

Many of Mila's relatives died during the Holocaust. The actress has repeatedly mentioned anti-Semitism in the Soviet Union:

“We were brought up like this: you’re a Jew, just don’t tell anyone about it. That's why we moved to the US.”

🕎 Judaism and Kabbalah

The Jewish religion plays an important role in the life of Mila and her family.

“We celebrate Yom Kippur and Hanukkah, although not always according to all the rules. I love our religion. I go to synagogue not out of obligation, but because it is important to me.”

Mila and her family light Shabbat candles, read prayers, and her children know blessings in Hebrew.

She also emphasizes the importance of family traditions:

“On Fridays, we get together as a family, look into each other’s eyes, say “I love you” and share the events of the week. This time strengthens our connection. No matter where we are, we always find a moment for it.”

🧬 Jewish roots

A genealogical DNA test showed that Mila is ethnically 98% Ashkenazi Jewish.

“I’m quite Jewish, but in New York I’m becoming super Jewish!”

🤝 Marriage to Ashton Kutcher

Mila’s husband, actor Ashton Kutcher, although not Jewish, shares her spiritual interests:

“He speaks and reads Hebrew and has read the Torah a million times. He taught me something I didn’t know myself.”

Ashton visited Israel more than once, including with Mila. In 2013, they came to Safed for the funeral of Kabbalist Philip Berg.

“Israel is dear to my heart. For me, it’s like going back to the roots of creativity, which is inspiring on all levels.”

🇺🇦 Help to Ukraine

The full-scale war with Russia strengthened Mila's Ukrainian identity.

“I have never been more proud of my origins than I am now. I’m proud to be Ukrainian.”

💪 Charity

• Mila and Ashton collected more than $35 million to help Ukrainian displaced people, donating 3 million of their own funds for this.
• At the Oscar ceremony, the actress announced a minute of silence in memory of those killed in Ukraine.

👦🏻 Meet Vladimir Zelensky

Mila has known Vladimir Zelensky since 2016, when she discussed with him the rights to a remake of the series “Servant of the People”.

“When I saw that Ukraine had a new Jewish president, I thought: “Mazal tov!” This is a familiar surname!” Later I found correspondence with him.”

Mila and Ashton met with Zelensky and his wife Elena several times, including in New York, where they discussed cooperation between Ukraine and the United States in the film industry.

🏆 Achievements of Mila Kunis

• In 2022 entered the list 100 most influential people in the world according to version Timealong with Vladimir Zelensky.
• Took 1st place in the ranking “100 Sexiest Women in the World” (FHM) and 4th place among the most beautiful women (Maxim).
• Recognized Esquire the sexiest woman on the planet.

🎬 Selected films of Mila Kunis

1. Black swan (2010)
2. Sex buddies (2011)
3. Third wheel (2012)
4. Oz the Great and Powerful (2013)

Mila Kunis: the pride of the Jews of Ukraine

Mila Kunis is not only one of the most successful actresses in Hollywood, but also a shining example of a Jew of Ukrainian origin who maintains a connection with culture, religion and his native land. Her contributions to Ukraine and respect for Jewish tradition serve as an inspiration to millions.

This article was prepared specifically for the site NAnewswhere you will find even more interesting stories about prominent Ukrainian Jews, such as Mila Kunis.

Veda section @davidkrutonog — Jew from Ukraine and founder of a marketing agency tlv.agency

Leave a comment in Telegram channel NAnews ↓ — Israel News

Russia’s strike on June 15, 2026, on Ukraine was organized in such a way that it could not be called just a military chronicle. Under fire were not only residential areas, not only energy infrastructure, not only streets where people slept at night. The Kyiv-Pechersk Lavra, Assumption Cathedral, museums, Dovzhenko film studio, organ hall, artistic and educational institutions were hit — what civilization has collected, built, and preserved for centuries.

This no longer looks like an accident.
And it should not be described in the language of cautious diplomatic formulas.

Russia is not only profound barbarism. It is an absolute urge to kill, maim, burn, break, erase, and destroy everything that cannot be subordinated to its imperial madness.

The night when Russia struck not only Ukraine but also its memory

On the night of June 15, 2026, Russian troops launched a massive missile and drone attack on Ukraine. According to Ukrainian data, Kyiv, Kyiv region, Dnipro, Kharkiv, Sumy, and other territories were hit. In Kyiv, there were reports of casualties, dozens of fires, destruction in almost all districts of the capital, and power outages for a large number of subscribers.

But this attack became particularly indicative because of the list of affected objects.

The Kyiv-Pechersk Lavra was on fire.
The Assumption Cathedral was damaged.
Cultural centers, museums, educational institutions, artistic and musical spaces were damaged.

When missiles and drones hit cities, Russia always tries to hide behind familiar words: “military targets,” “response,” “object defeat,” “precision weapons.” But after strikes on the Lavra, museums, organ hall, and film studio, these words sound not like an explanation but like mockery.

According to reports from Kyiv, a fire broke out on the territory of the Kyiv-Pechersk Lavra after the Russian attack. Separate Ukrainian sources wrote about a fire in the area of the Assumption Cathedral, as well as damage related to a Russian drone hitting the cathedral’s roof.

Kyiv-Pechersk Lavra is not just an architectural complex. It is one of the main spiritual and historical centers of Ukraine, a place where faith, literacy, culture, memory, and the state history of Kyiv have been united for centuries.

And it is precisely there that the Russian strike lands.

This is especially cynical also because Russia has been trying for years to speak on behalf of “tradition,” “spirituality,” and the “Orthodox world.” But the true price of these words is visible not in television sermons but in the burning roof of the cathedral, in the damaged frescoes, in the burned museum collections, and in the night strikes on sleeping cities.

Lavra, museums, organ hall, film studio: the list speaks for itself

The Ukrainian National Commission for UNESCO Affairs condemned the Russian strikes on a number of cultural objects in Ukraine. Among the affected were the National Cultural-Artistic and Museum Complex “Mystetskyi Arsenal”, National Palace of Arts “Ukraine”, Kyiv National University of Theater, Film, and Television named after Ivan Karpenko-Kary, House of Organ and Chamber Music in Dnipro, Kharkiv Art Museum, and National Film Studio named after Alexander Dovzhenko.

This is not random geography.
This is not a single episode.
This is not “shrapnel fell nearby.”

This is a list of places where Ukrainian culture, Ukrainian memory, Ukrainian art, Ukrainian film school, Ukrainian music, Ukrainian museum history are preserved.

Particular outrage was caused by the strike on the National Film Studio named after Alexander Dovzhenko. According to the Ukrainian side, the oldest costume collection in Ukraine was destroyed there.

And here we must pause.

A costume collection is not just fabric in a warehouse. It is the memory of cinema, theater, eras, people, images, historical reconstructions, scenes, films, and generations of artists. It is something that cannot simply be “purchased anew.” The destruction of such things is a blow not only to a building. It is a blow to the archive of living culture.

Similarly, the Kharkiv Art Museum is not an abstract institution from a directory. Kharkiv has long lived under constant Russian fire but continues to remain a city of science, art, universities, museums, Ukrainian and Russian-speaking urban culture. Russia, which allegedly came to “protect Russian speakers,” has been killing and maiming precisely the Russian-speaking cities of Ukraine for years.

Kharkiv, Dnipro, Kyiv, Odesa, Zaporizhzhia, Sumy — all these cities have become proof of the main thing: the Russian war does not protect anyone. It destroys everyone who did not agree to become part of the imperial cemetery.

“Military response” to frescoes, icons, and museum collections

The Russian side usually speaks of “designated targets” and “response” after such attacks. After the strike on Kyiv, the Russian Ministry of Defense also presented the attack as a response to Ukraine’s actions, without explaining why in the logic of this “response” shrines, cultural complexes, civilian buildings, and historical objects are burning.

This is the essence of Russian cynicism.

First strike.
Then lie.
Then devalue.
Then declare that “it was intended that way.”

But if a state strikes the Lavra, the film studio, the organ hall, the museum, the university of arts, it is already writing its own historical verdict. There is no need to look for complex explanations where we have a simple and terrible picture: Russia is waging war not only against the Ukrainian army. It is waging war against Ukrainian existence as such.

Against the home.
Against the language.
Against the faith.
Against the memory.
Against the art.
Against the city.
Against the very idea that Ukraine has the right to be separate, free, European, and alive.

Russia destroys what it cannot appropriate

The Russian imperial logic has an old disease: if something cannot be stolen, it must be destroyed.

So it was with the Ukrainian language.
So it was with Ukrainian history.
So it was with archives, schools, churches, theaters, cities, and monuments.
So it is happening today with museums, film studios, and shrines.

For centuries, Russia has tried to appropriate Kievan Rus, the Ukrainian spiritual tradition, Ukrainian culture, Ukrainian artists, writers, composers, directors. But modern Ukraine is reclaiming its own voice. And this is what drives Moscow into a frenzy.

In this sense, the Kyiv-Pechersk Lavra is not only a religious symbol. It is a symbol of Ukraine’s historical right to its own memory. Therefore, the strike on the Lavra is perceived so painfully: it hits not only the building but the very fabric of Ukrainian history.

When Russia strikes the Lavra, it also strikes at its own lie about a “unified spiritual history.” Because you cannot simultaneously call yourself a defender of Orthodoxy and launch drones at one of the key Christian shrines of Eastern Europe.

You cannot talk about “culture” and destroy museum complexes.

You cannot talk about “protecting people” and kill civilians.

You cannot talk about “Russian speakers” and for years erase Russian-speaking Kharkiv from the face of the earth.

And you cannot talk about “fighting Nazism” when your army behaves like an army of historical darkness — with missiles, drones, lies, and hatred for the living.

Why this is important for Israel

For the Israeli audience, this story should not remain a “distant Ukrainian news.”

Israel is a country where memory is not an ornament. Here they know what a museum means. Here they understand why archives are needed. Here they know why it is impossible to remain silent when evidence, names, buildings, books, photographs, religious places, and cultural symbols are destroyed.

A people who build their security not only on the army but also on memory cannot indifferently watch the destruction of Ukrainian memory.

NAnews — Israel News | Nikk.Agency sees the attack on June 15 not just as another summary of the Russian-Ukrainian war. It is a warning to the entire civilized world: a state that is allowed to destroy foreign cities with impunity will tomorrow destroy foreign temples, museums, schools, and borders.

For Israel, there is another painful layer here.

Russia has long tried to play the role of a “responsible participant” in the Middle East, to talk to everyone, to enter international structures, to influence humanitarian and cultural platforms. But how can a state that strikes cultural heritage sites participate in bodies created to protect culture?

How can a country that destroys museums sit next to those who are supposed to protect museums?

How can a state that launches drones at shrines talk about protecting religious values?

After such attacks, the question is no longer in formulations. The question is in the honesty of the international system.

UNESCO and international organizations cannot get away with words

The Ukrainian National Commission for UNESCO Affairs, after the Russian strikes, called on the international community to strengthen political, economic, and legal pressure on the aggressor state. There was also a call not to allow Russia to participate in key UNESCO bodies.

This demand sounds logical and timely.

If UNESCO exists to protect cultural heritage, then Russian participation in the key mechanisms of such an organization after strikes on Ukrainian cultural objects looks not just like a moral mistake. It is a discredit to the very idea of international cultural protection.

The Ukrainian side also demands a strong reaction, documentation of damages, and the use of the tools of the UNESCO Executive Board, the Committee for the Protection of Cultural Property in the Event of Armed Conflict, and the World Heritage Committee.

But the reaction should not be only bureaucratic.

Because it is not about a damaged wall in a report. It is about a war in which culture has become a target.

If a Russian drone hits the Lavra, it is not an “incident.”
If the Dovzhenko film studio burns, it is not “collateral damage.”
If the organ hall in Dnipro suffers, it is not a “targeting error.”
If the art museum in Kharkiv is damaged, it is not a “sad accident.”

This is the picture of the same war.

A war against Ukrainians.
A war against Ukrainian culture.
A war against Ukrainian statehood.
A war against memory as such.

How Russia will be remembered after this war

There are wars after which a state tries to justify itself.

There are wars after which a state hides documents.

There are wars after which propaganda tells for decades that “everything was not like that.”

But there are things that do not erase. A burning Lavra does not erase. Killed civilians do not erase. Destroyed museums do not erase. The burned costume collection of the Dovzhenko film studio does not erase. Kharkiv under attack does not erase. Dnipro under attack does not erase. The Kyiv night of June 15, 2026, does not erase.

Russia will talk about “geopolitics.”
Ukraine will show photos of destruction.

Russia will talk about “traditional values.”
The world will see damaged shrines.

Russia will explain that it “does not fight with culture.”
But culture will lie in ruins after Russian strikes.

This is how a state enters historical memory — not by the statements of its ministers, not by the speeches of its propagandists, not by Kremlin formulations, but by what it actually did.

And Russia did the following: killed Ukrainians, destroyed Ukrainian cities, maimed children, destroyed homes, struck Russian-speaking regions of Ukraine, destroyed Orthodox shrines, museums, theatrical and artistic institutions.

Russia wanted to enter history as an empire.
It enters history as an arsonist.

“Demons and Antichrists” — why these words today sound not like a metaphor

After the strikes on the Lavra, words were heard again in Ukrainian society that might seem too harsh in an ordinary political article: demons, Antichrists, barbarians.

But after a night when a shrine burns, when museums, film studios, organ halls, and civilian homes are under attack, these words cease to be just emotion.

They become an attempt to describe what is happening in human language.

Because not all evil is conveniently described diplomatically.
Not every crime fits into the dry formula of “violation of international law.”
Sometimes we are faced with barbarism — not as an image, but as a method.

Russia today is a state that cannot stop. It kills because it can. It destroys because it cannot create. It erases because it cannot recognize another’s right to exist.

And in this sense, the attack on June 15 is not a separate flash. It is a continuation of the entire logic of the Russian war.

If a Ukrainian city cannot be taken — it must be destroyed.
If Ukrainian culture cannot be appropriated — it must be burned.
If a Ukrainian shrine cannot be controlled — it can be struck.
If Ukrainian memory resists — it must be declared a “target.”

This is not how civilization acts.
This is how an empire acts, which has already lost morally but continues to kill physically.

Why silence is dangerous

After each Russian crime, the world goes through the same test.

First, there is shock.
Then statements.
Then formulas of concern.
Then a new attack.

This is the circle that needs to be broken.

Because Russia carefully reads the reaction. If after strikes on cultural objects it is again allowed to sit in international humanitarian and cultural bodies, it will be a signal not of restraint but of permission.

If after strikes on the Lavra everything is limited to words, there will be a new list tomorrow.

A new museum.
A new temple.
A new university.
A new film studio.
A new city.

Therefore, Ukraine’s demand to UNESCO and the international community is not an emotional request. It is a test of whether the international system for the protection of cultural heritage exists at all, not only on paper.

NAnews — Israel News | Nikk.Agency believes that it is important for Israeli society to see in the Ukrainian tragedy not a foreign pain, but a familiar historical mechanism: when an enemy begins with the destruction of language and memory, it very quickly moves on to the destruction of people.

And vice versa — when people are destroyed, they always come for their memory.

The last conclusion following June 15

Russia is not just attacking Ukraine. Russia is trying to prove that force can be higher than culture, a missile higher than a temple, a drone higher than a museum, a lie higher than memory, and imperial rage higher than human life.

But that is precisely why it will lose in history.

Because civilization is not the absence of destruction. Civilization is the ability to remember, to call evil evil, to restore what was destroyed, and not to allow murderers to rewrite the meaning of their crimes.

After these strikes, Ukraine will restore cathedrals, museums, homes, archives, collections, cities, and life.

And Russia will be remembered for what it burned.

For the Lavra.
For Dovzhenko.
For the Kharkiv Art Museum.
For the organ hall in Dnipro.
For the night strikes on Kyiv.
For the killed civilians.
For the children it left without parents.
For the cities it tried to erase.

How you wage your war is how you will be remembered.

Russia will be remembered as the killer of Ukrainians, the mass murderer of Russian-speaking residents of Ukraine, and the destroyer of Christian shrines.

And no propaganda will be able to wash away this trace.

Return to the origins: the city where it all began

Buchach is a small town in the Ternopil region, once the center of Galicia, where Ukrainian, Jewish, and Polish traditions intertwined. It was here in 1888 that Shmuel Yosef Agnon was born — a future classic who became one of the creators of modern Israeli literature.
His childhood was spent among ancient synagogues, baroque churches, and river slopes, where every place held traces of prayers and songs in Hebrew and Yiddish. Later, these motifs came to life in his books, and Buchach itself became a kind of archetype — a city of memory where the past breathes through words.

After emigrating to Palestine and living in Germany, Agnon gained worldwide fame, but the thread connecting him to Buchach was never broken. That is why, years later, this city once again became a center of cultural dialogue — now in a new century.

Agnon Literary Residency: a city that teaches listening

In 2016, the organization Ukrainian-Jewish Encounter (UJE) together with the Agnon Literary Center created a project capable of returning Buchach its voice.

This is how the Shmuel Yosef Agnon Literary Residency appeared — a space for writers, artists, and translators seeking their own stories in the city.

Here, literature becomes not a genre but a way of dialogue: with memory, with place, with people. Participants — contemporary Ukrainian authors — live in Buchach, explore archives, meet residents, and record their stories. Each new residency is like the city’s breath, a new layer of understanding its multilingual past.

2021: the birth of the book “Islands of Memory”

The third season of the residency, held in 2021, was pivotal. At that time, Borys Khersonsky, Diana Klochko, and Markiyan Prokhasko came to Buchach. Three authors from different generations — a doctor and poet, an art critic, a young essayist — wrote texts inspired by time, place, and silence.
The result was the book “Islands of Memory”, published in three language versions.

This project is not just a collection of essays but a living structure of memory, where each text becomes an island, and together they form an archipelago of human experience.

Borys Khersonsky: memory as breath

A psychiatrist and poet, Khersonsky writes that memory is not chronology but a way to remain human. His essays are about the silence of Buchach, where every street becomes a metaphor for the inner world. He sees the city as a living organism, pulsating with traces of prayers and conversations.

Diana Klochko: the city as text

An art critic and philosopher, Klochko speaks of Buchach in the language of architecture. For her, walls are pages, and stones are letters with which history is written. She sees the city as a manuscript inscribed with three alphabets — Cyrillic, Latin, and Hebrew, where everything — from baroque facades to old bridges — carries meaning.

Markiyan Prokhasko: a look at the present

The youngest participant in the project looks at Buchach through the eyes of an observer. His essays are a quiet diary of walks: the smell of coffee, the creak of doors, conversations at the market. Through details, he connects the past and the present day, proving that memory lives not in archives but in everyday life.

Three languages — three mirrors of memory

The main feature of the publication is its trilingualism.
Ukrainian language — as the voice of modernity.
English — as a window to the world.
Hebrew — as a return to Agnon’s roots and Jewish spirituality.

Each language reflects its own perspective, but together they create a complete picture.
Editors and translators — including Anna Nekrasova and Tatyana Nepipenko — made translations not mechanically but intonationally: so that each text sounds natural in its cultural environment.

Thus, “Islands of Memory” became not just a book but a model of how Ukraine sounds when it speaks in several languages at once.

The dialogue of cultures continues: Lviv Forum 2025

Four years later, the theme of Buchach resonated again at the 32nd Lviv Book Forum.
At the discussion “Listen, Read, Understand” Diana Klochko, together with translators Anna Nekrasova (Hebrew) and Tatyana Nepipenko (Yiddish), discussed how Ukrainian literature learns to sound alongside Hebrew and Yiddish without losing its melody.
The conversation became a natural continuation of the book — a new bridge between eras and languages.

Buchach today: a city where memory is alive

Modern Buchach is not an open-air museum but a living organism. Here, the old synagogue is being restored, cemeteries are being explored, tours and thematic festivals are held. The city learns to speak about its multinational past — without nostalgia, but with respect.

Travelers can see the Agnon monument, a bas-relief in the ART-yard, his family home, and ancient streets where time seems to have stopped. Every detail is part of a new cultural map where Ukrainians and Jews meet again.

UJE — an organization that connects stories

The project Ukrainian-Jewish Encounter (UJE) has been operating since 2008 and has already become a platform for open dialogue. Its mission is to restore mutual understanding, to show that Ukrainian and Jewish histories are not parallel lines but intertwined threads of one fabric.

Thanks to UJE, dozens of projects, exhibitions, films, and books have appeared, in which memory is not a requiem but life.
“Islands of Memory” is one of the most significant examples of this approach.

Literature as a form of healing

The book “Islands of Memory” shows that culture can heal.
It connects eras, turns silence into words, and gives a voice to those who were forgotten.
Through three languages and three authorial perspectives, it restores respect for the past and hope for the future.

There is no pathos here — there is breath.
Buchach resonates again.
And this sound is heard in Kyiv, Jerusalem, Paris, and Toronto.

Shmuel Agnon — a symbol that lives again in the Ukrainian context

His books are not only the heritage of Israel but also part of Ukrainian cultural memory.
Buchach gave the world a writer, and Ukraine — a space where this heritage can be understood anew.
Agnon reminds us that literature is a bridge by which one can return home, even after a century.

“Islands of Memory” can be read here .

Sources:
The material is based on the publication of the Ukrainian-Jewish Encounter (UJE) website — https://ukrainianjewishencounter.org/uk/ostrovi-pamyati/,
as well as a reference article Nikk.Agency — Shmuel Agnon.

This is the most common and absolutely logical question.
And the short answer to it is — no, not all the land in Israel belongs to the state.

…

Let’s say right away, in Israel, a petition/open appeal by Israeli citizens to the government is gaining momentum, demanding “to stop the transfer of the Alexander Courtyard to Russia and related IPPO structures“, because they believe that such a transfer “threatens Israel’s security” and poses “risks associated with external influence and the political interests of Moscow and related organizations”.

“Protect Israel from the Russian threat: stop the transfer of the Alexander Courtyard to Hamas supporters“
“Protect Israel from the Russian threat: stop the transfer of the Alexander Courtyard to Hamas supporters”

here it is (Hebrew) – https://www.atzuma.co.il/threatfromrussia

…

Let’s return to land ownership.

Where did this myth come from

In Israel, indeed:

• most of the land is under state management;
• there is the Israel Land Authority;
• land is often not sold, but leased long-term.

Because of this, there is a feeling that

“everything state-owned means the state decides everything.”

But this is not quite so.

What actually belongs to the state and what does not

In Israel, there are three different types of land:

1. State land
   Yes — belongs to the state.
   This is simple.
2. Private land of citizens and organizations
   Yes — it exists.
   With documents, registers, and property rights.
3. Historical and foreign private property
   This is where the whole story with courtyards, churches, and old objects begins.

Many such plots:

• were purchased even before 1948,
• during the Ottoman Empire, British Mandate,
• by private societies, churches, foundations.

And Israel did not automatically nullify these rights.

Why didn’t Israel say: “Everything is ours, period”

When Israel was being re-established, it consciously did not go down the path of confiscating all private property.

The reasons are simple and harsh:

• it wanted to be a state of law, not a revolutionary regime;
• it inherited the British legal system, not destroyed it;
• mass confiscation would mean:
  • endless courts,
  • international isolation,
  • destruction of its own legitimacy.

Simply put:

Israel could have taken it — but decided not to become one who takes by force.

Then what does “transfer” mean in such disputes

When it is said that an object is “transferred”, it does not mean that:

• Israel is giving away “its land”,
• or making a gift to someone.

In fact, Israel:

• is not the owner of such objects,
• acts as an arbiter,
• decides whom to recognize as the legal owner between disputing parties.

Can Israel take it for itself?

Theoretically — yes:

• if the object is recognized as ownerless,
• if no party proves the right,
• or for exceptional reasons of public interest.

“Public interest” — these are rare cases when the state can intervene in private property for the sake of security, vital infrastructure, or protection of unique heritage, for example, for road, railway, or metro construction, creating a security zone, or preserving a historical object.

But this is a extreme scenario, which Israel almost does not resort to, because it:

• creates a dangerous precedent,
• hits international reputation,
• undermines the very logic of a state of law.

The shortest explanation

Land under the sovereignty of Israel — yes.
But ownership — not always state-owned.
Therefore, Israel does not “give away its own”, but decides, whose it is by law (Israeli and international).

Let’s start.

What is the Alexander Courtyard today — in fact

The Alexander Courtyard, here it is on Google map, is a historical-archaeological, cult, and museum complex in the Old City of Jerusalem, located approximately 40–50 meters from the Church of the Holy Sepulchre (1–2 minutes walk). It is not a hotel or commercial lodging: accommodation for tourists or pilgrims is not provided.

Area and location.
The complex occupies a plot of about 1,300–1,500 m², which is a significant size for the dense development of the Old City. Nearby are key shrines and locations:

• Church of the Holy Sepulchre — 40–50 m;
• route Via Dolorosa — directly adjacent (the Judgment Gate Threshold is part of it);
• district Muristan — about 100 m;
• Jaffa Gate — approximately 250–300 m.

What exactly is on the territory of the courtyard:

• House Church of St. Alexander Nevsky — a small Orthodox church of the late 19th century; services are held periodically, there is no permanent monastic community.
• Judgment Gate Threshold — an authentic archaeological object of the Roman era (1st century AD), a fragment of an ancient pavement and threshold; according to Christian tradition, associated with the path of Jesus Christ to the trial of Pontius Pilate and included in the Via Dolorosa route.
• Archaeological site — elements of ancient city walls and buildings of Jerusalem, discovered during 19th-century excavations and preserved.
• Small museum and exhibition rooms, dedicated to the history of the complex and findings.
• Inner courtyard and historical buildings, forming a closed architectural ensemble within the Old City.

What is happening there now:

• the courtyard is open to visitors as a cultural-historical object;
• tours and archaeological site inspections are conducted;
• there is a museum exhibition;
• the cult function of the church is maintained;
• work is being done on the maintenance, protection, and conservation of monuments.

What is fundamentally absent there:

• there is no hotel or hostel;
• there is no commercial tourist service;
• there is no diplomatic or state institution.

Who manages the object:

Management and daily activities are carried out by the Orthodox Palestine Society (OPS) — a non-governmental public association operating in Jerusalem within the Israeli legal framework. Administrators, guides, and caretakers work on-site; restorers and monument protection specialists are involved as needed. The State of Israel does not directly manage the courtyard but oversees it within the framework of heritage protection and security legislation.

It is the combination of significant area, archaeological value, and extreme proximity to the Church of the Holy Sepulchre that makes the Alexander Courtyard an object of special attention and explains why the dispute around it goes far beyond a usual property issue.

Let’s continue.

In November 2025, a new round of hearings on the transfer of the Alexander Courtyard took place in the Jerusalem District Court — from the Imperial Orthodox Palestine Society (IPPO) — to whom — Imperial Orthodox Palestine Society (IPPO).

No, this is not a typo.

Why “IPPO ≠ IPPO”, if OPS was in between

(in the international-legal sense, considering the role of OPS)

In practice, it is about not two, but three different entities, which creates the main confusion. Two of them bear the same name — the Imperial Orthodox Palestine Society, and the third — Orthodox Palestine Society (OPS) — occupied an intermediate position during the legal gap period.

Imperial IPPO (1882–1917)

The pre-revolutionary “Imperial Orthodox Palestine Society” (IPPO) was a private public association, founded in 1882 and operating within the legal framework of the Russian Empire.

Principally important legal clarification:
the imperial IPPO did not belong to the state of the Russian Empire and was not the property of the royal family or the House of Romanov.

• the society was not a state body;
• was not part of the structure of ministries or departments;
• its property was not state property;
• it was not in the personal property of the emperor or members of the dynasty.

Imperial patronage was expressed exclusively in:

• approval of the charter,
• moral and political support,

but not in ownership rights.

All land plots and buildings in “Palestine”, including the Jerusalem courtyards, belonged to the society itself as an independent legal entity, not to the state and not to the royal family.

The term “Palestine” is used here exclusively in a historical-legal sense, as it appeared in Ottoman, European, and mandate documents of the late 19th — early 20th century, and has no relation to modern political realities or issues of Israeli sovereignty. For clarity, this name will be used strictly in the form and meaning in which it is recorded in official acts of the corresponding period.

After 1917, the Russian Empire and the imperial legal order ceased to exist. As a result, the imperial IPPO lost its legal personality and ceased to exist as a legal entity. There was no formal act of liquidation, but in the international-legal sense, the society ceased to exist.

Important for the IPPO case

Already in 1918, Soviet Russia, and then the USSR, officially renounced succession in relation to the Russian Empire, which was recorded by the decree of the Council of People’s Commissars on the annulment of state debts and the rupture of imperial legal and contractual obligations. This renunciation meant not only the non-recognition of imperial state debts but also the absence of succession for private imperial societies, including the Imperial Orthodox Palestine Society. Accordingly, the property of the IPPO abroad was not considered inherited by the USSR and was not under the protection or management of the Soviet state, which cemented the international-legal gap in the fate of the society and its property.

OPS as a period of factual continuation

In the legal vacuum that arose after 1917, the activities and management of the property of the former IPPO in the Holy Land effectively passed to the Orthodox Palestine Society (OPS)— a Jerusalem Orthodox organization formed in the emigrant community from the Russian Empire in the 1920s. People, local structure, archives, and actual management of the courtyards moved to OPS.

Orthodox Palestine Society (OPS) — is a non-governmental public association operating in Jerusalem and associated with the historical tradition of the pre-revolutionary Imperial Orthodox Palestine Society, but legally independent and not representing any state. It operates within the Israeli legal framework and manages historical objects, including the Alexander Courtyard. In this article, OPS is mentioned only as one of the parties to the property dispute, without delving into its history.

At the same time, OPS was not and was not recognized as the legal successor of the imperial IPPO. It did not receive the property by an act of inheritance or transfer and acted in the international-legal logic as a factual holder and custodian, not as a legal owner.

Russian IPPO (since the 1990s)

The modern Russian “Imperial Orthodox Palestine Society” (IPPO) was created in the 1990s and registered under Russian Federation law. In a legal sense, this is a new legal entity, not identical to the pre-revolutionary society.

The Russian IPPO declares itself the successor of the imperial IPPO, relying on historical continuity, mission, traditions, and the restoration of the name. However, from the point of view of international and Israeli law, the coincidence of the name and appeal to historical identity does not create automatic succession.

International-legal conclusion

In international-legal logic, automatic succession is possible only if there is continuity of the same legal entity or an internationally recognized act of transfer of rights. In the case of the IPPO, such conditions did not exist. An additional factor cementing the gap is the existence of OPS as an independent factual holder of property in the period between 1917 and the 1990s.

Final formula

The Imperial Orthodox Palestine Society was a private public association and did not belong to either the state of the Russian Empire or the royal family; its property was not state property. In the international-legal sense, the modern Russian IPPO is not an automatic successor of the pre-revolutionary IPPO, as there is no continuity of the legal entity and there was no internationally recognized act of transfer of rights.

What is the legal collision

In December 2019, Israeli media reported on the registration of the Alexander Courtyard for Russia in the Israeli real estate register. It was this entry that created the impression that the object had already been transferred. However, the registration was carried out administratively, without completing legal proceedings and without resolving objections from the Orthodox Palestine Society (OPS).

OPS, led by Nikolai Vorontsov-Hofman, filed a protest, after which the Jerusalem District Court imposed a temporary ban on the transfer of the object to the Russian IPPO, effectively freezing the situation.

Administrative decision of 2020

In 2020, Israeli Prime Minister Benjamin Netanyahu signed an administrative document categorizing the Alexander Courtyard as a “place of Christian worship”.

This decision was not an act of property transfer and did not replace legal proceedings, but it placed the object in a special legal regime, where questions of its status could be considered at the government level, not exclusively within the framework of ordinary civil litigation. Thus, the executive branch received an additional tool for resolving the dispute outside the classic judicial path.

Current legal status

The Jerusalem District Court ruled to maintain the status quo until a political-administrative decision is made.

According to the court’s decision, the courtyard temporarily remains under the management of the OPS (Orthodox Palestine Society) — that is, the structure that carries out the actual ownership and management of the object at the moment — until a special interdepartmental commission of the Israeli government makes a final decision on the ownership issue.

The court did not recognize any of the parties as the final owner, emphasizing the limited jurisdiction in this situation.

Positions of the parties

• The Russian side claims that Israel should fulfill previous political commitments and complete the transfer process in favor of the Russian IPPO, which is considered by it as a historical successor.
• OPS (Orthodox Palestine Society) insists that the courtyard is its historical property, which Russia or Russian structures never directly owned, and disputes the very idea of transfer.
• The Israeli government takes an intermediate position, trying to balance between external political pressure, internal legal risks, and international criticism, avoiding a unilateral decision without the conclusion of a specialized commission.

What’s next

The court directly indicated that the final decision is within the competence of the governmental interdepartmental commission, not the court and not the prime minister individually.

Until such a decision is made, the situation remains legally suspended. At the same time, continued pressure from the Russian side is expected, especially given the current geopolitical context, while the Israeli government continues to postpone the final decision, striving to minimize legal and political consequences.

By the way –

there is material about the modern Russian IPPO from the Israeli publication “Details”

“The Alexander Courtyard is wanted to be transferred to a structure, accusing Israel of the “October 7 massacre” and promoting more than 170 exhibitions about the “genocide of Palestinians”

And here is the video Sergey Auslender – Nikita Aronov on this issue:

Ancient Hebrew period (10th century BC — 70 AD)

Land was regulated by the norms of ancient Hebrew law (din Torah), as well as city and royal administration. The plot was outside the sacred zone of the Temple Mount, so the temple property regime (קדשי המקדש) did not apply to it. Ownership was secular and could be private, communal, or administrative within the framework of ancient Hebrew property law.

Specific owners are not known by name, as cadastral fixation of property in the modern sense did not exist. After the destruction of Jerusalem in 70 AD and the liquidation of the city structure, the former ancient Hebrew property titles effectively lost legal force.

Roman period (70 AD — 4th century AD)

After the destruction of Jerusalem in 70 AD, the territory came under the direct control of the Roman Empire and was regulated by the norms of Roman law (ius Romanum). Land was considered either state property (ager publicus) or private property (dominium privatum), transferred to Roman citizens or municipal structures of the city.

Specific owners of the plot are not recorded in surviving sources. Property rights of the previous population were terminated as a result of war and deportations, and subsequent ownership was determined by decisions of the Roman administration and city management (municipium).

Byzantine and early Christian period (326–637 AD)

In 326–335 AD, at the initiative of Empress Helena, mother of Emperor Constantine the Great, and by direct order of the imperial authority, the territory in the area of the future Church of the Holy Sepulchre was withdrawn from the usual city circulation. This decision was part of the state policy of Christianizing Jerusalem after the legalization of Christianity. Land, previously part of secular urban development, was transferred to the status of sacred property (res sacrae) according to the norms of Byzantine and Roman imperial law (ius Romanum, ius Byzantinum).

The legal holder of rights to the plot became the Jerusalem Church (ecclesia Hierosolymitana), that is, the local Christian institution under the management of the Bishop of Jerusalem, operating under imperial patronage (imperial patronage). The transfer was not formalized by a purchase-sale agreement, as the mechanism of imperial withdrawal and sacralization of land, characteristic of the 4th century, was applied. Private individuals were not owners, and the alienation of the plot was taken out of the civil circulation.

The formation of the Church of the Holy Sepulchre and the adjacent territory secured a stable Christian status for this area, which was maintained throughout the Byzantine period. Documentary confirmation of this is provided by contemporaneous sources of the 4th century, primarily the testimonies of Eusebius of Caesarea (Vita Constantini), as well as subsequent Byzantine church management practices. By the time of the Arab conquest of Jerusalem in 637 AD, the plot was recognized as church property, under institutional, not private ownership.

Early Islamic period (from 637 AD — 10th century)

After the capture of Jerusalem in 637 AD by the troops of Caliph Umar ibn al-Khattab, the city came under the rule of the Rashidun, and then the Umayyad and Abbasid caliphates. Upon the change of sovereignty, Christian shrines and church possessions were not confiscated. The rights of the Jerusalem Church to the plot in the area of the Church of the Holy Sepulchre were preserved within the framework of Islamic law.

The legal basis was the granting of Christians the status of dhimmi (ahl al-dhimma), which guaranteed the protection of the person, cult, and property upon payment of a poll tax (jizya). Church property was recognized as legal and inviolable, and the land continued to be owned by the Christian institution as a religious collective. The caliphate did not convert such plots into waqf and did not include them in the state land fund (bayt al-mal).

Thus, in the early Islamic period, there was no redistribution of property, but a confirmation of the previously established Byzantine church title. By the 10th century, the plot remained part of the Christian confessional zone around the Church of the Holy Sepulchre, with continuous institutional ownership and without a break in legal status.

Medieval period: Crusaders, Ayyubids, Mamluks (11th–15th centuries)

In 1099, Jerusalem was captured by the Crusaders, and the city came under the control of the Latin Kingdom. Christian property in the area of the Church of the Holy Sepulchre was redistributed within the Christian world: management and ownership of plots passed to Latin church institutions under canon law (ius canonicum). At the same time, the category of church sacred property was preserved, and the land was not turned into secular private property.

After the return of Jerusalem under the control of the Ayyubids in 1187 and the subsequent establishment of Mamluk control, there was a rollback of Latin dominance. Muslim authorities restored the principle of protecting Christian shrines and property within Islamic law. Church plots around the Church of the Holy Sepulchre were preserved for Eastern Christian communities, including Greeks and Copts, as recognized religious corporations. Property was considered collective confessional ownership and was not included in the state land fund.

By the end of the Mamluk period, the plot on which the Alexander Courtyard later arose was part of a stable Christian property mass in the Old City. The legal status was determined not by a specific purchase-sale agreement, but by continuous recognition of religious property with the change of political regimes.

Ottoman period (1517 — mid-19th century)

After the conquest of Jerusalem by the Ottoman Empire in 1517, the city was included in the Ottoman administrative-legal system. Christian communities were recognized by the state as religious corporations within the millet system, which gave them the right to collective ownership of real estate and independent management of internal affairs. The property of Christian denominations, including land plots in the area of the Church of the Holy Sepulchre, was regulated by the norms of Ottoman law, combining sharia and imperial legislation (kanun).

At the early stage of Ottoman rule, the rights of religious communities were primarily fixed in fiscal-land registers (defter). These documents reflected the recognition of a specific community’s ownership of a plot and its responsibility to the state, but did not represent an individual title deed in the modern sense. It was about state confirmation of existing confessional ownership, not the creation of new property rights.

With the development of the Ottoman land system and the implementation of reforms in the 18th–19th centuries, religious possessions in Jerusalem were more formally registered in the tapu land certificate system. It was the tapu senedi that became the first type of document that can be considered a full-fledged title deed, recognized by the state and allowing for the alienation of property.

Within this registration, part of the Christian plots around the Church of the Holy Sepulchre was secured for the Coptic Orthodox community of Jerusalem as an independent legal entity.

It is important to emphasize that the Ottoman authorities did not “transfer” the land to the Copts. Their right was based on continuous confessional ownership, which the state recognized and formalized through registration. The Ottoman administration considered the Coptic community as a legitimate owner, capable of disposing of real estate, including its sale, subject to the established procedure and obtaining permission from the authorities.

By the mid-19th century, the Coptic community had a formalized and state-recognized title of ownership, confirmed by tapu documents. It was the emergence of this formalized Ottoman title deed that became the first case of documentary securing of property rights to the plot in a legal sense and created the legal possibility of its lawful sale to the Russian Ecclesiastical Mission in 1859–1860.

Purchase of the plot by the Russian Ecclesiastical Mission (1859–1860)

In 1859–1860, the land plot in the area of the Church of the Holy Sepulchre, previously registered for the Coptic Orthodox community of Jerusalem, was alienated in favor of the Russian Ecclesiastical Mission in Jerusalem. The transaction was formalized as a private purchase-sale between two religious corporations and was carried out within the framework of the existing Ottoman law. The seller was the Coptic church institution, possessing a formalized title of ownership, confirmed by the tapu system, and the buyer was the Russian Ecclesiastical Mission, acting through its head, Archimandrite Antonin (Kapustin).

The legal basis of the transaction was a purchase-sale agreement concluded under the norms of sharia and kanun with the mandatory administrative permission of the Ottoman authorities for the alienation of real estate to a foreign religious entity. Such a procedure was standard for Jerusalem in the mid-19th century and applied to all foreign Christian missions. The Ottoman administration considered the Russian Ecclesiastical Mission not as a state body of the Russian Empire, but as a church institution, which excluded the qualification of the transaction as interstate.

The financing of the purchase was carried out at the expense of donations and church funds, but the source of the money did not affect the legal status of the property. In Ottoman documents and registers, the owner of the plot was recorded as the Russian Ecclesiastical Mission in Jerusalem, not the Russian Empire, not the imperial family, and not the treasury. No acts transferring the plot to the state property of Russia were formalized.

The conclusion of the transaction in 1859–1860 created a new initial title of ownership, recognized by the Ottoman state and valid in subsequent periods. From this moment, the plot was in the private church ownership of the Russian Ecclesiastical Mission, which became the legal basis for the subsequent construction and formation of the Alexander Courtyard, but did not generate any rights for the Russian Empire as a state.

Development of the plot and formation of the Alexander Courtyard (1860s — 1890s)

After the completion of the purchase-sale in 1859–1860, the Russian Ecclesiastical Mission in Jerusalem began the development of the plot as the legal owner under Ottoman law. The use of the land was carried out based on the formalized tapu title and was not accompanied by any acts of alienation or change in the legal status of ownership. The Ottoman authorities considered construction and archaeological work as permissible disposal of private church property (mulk).

In the 1860s–1870s, the plot was cleared and adapted for religious and pilgrimage purposes. In the 1880s–1890s, an architectural complex was formed here, which received the name Alexander Courtyard. This name had a memorial character and did not reflect the form of ownership or state affiliation of the object. The right of the Russian Ecclesiastical Mission to the plot continued to be preserved without changes and did not require re-registration.

Transfer of management of the Alexander Courtyard to the Imperial Orthodox Palestine Society (late 19th century)

By the end of the 19th century, the Russian Ecclesiastical Mission in Jerusalem decided to transfer the economic and pilgrimage management of the Alexander Courtyard to the Imperial Orthodox Palestine Society. The basis for this was the statutory goals of the IPPO, aimed at organizing pilgrimages, maintaining Russian institutions in Palestine, and exploiting religious real estate. The transfer was carried out in the form of an internal order between affiliated church-public structures and was not formalized as a civil-law transaction of alienation.

From a legal point of view, it was about delegating management and use functions (administratio), not about transferring ownership rights (dominium). The Russian Ecclesiastical Mission retained the title of owner, based on the Ottoman tapu, while the IPPO acted as the managing organization, carrying out actual possession, maintenance, and exploitation of the object. No purchase-sale, donation, or other title deed in favor of the IPPO was formalized, and the change of owner was not registered in either Ottoman or subsequent registers.

The transfer of management did not require separate permission from the Ottoman authorities, as it did not affect the title of ownership and was considered an internal order of the owner within his powers. In legal terms, the IPPO acted as a lawful possessor (lawful possessor), having gained access to the object based on the owner’s consent.

It was this status that later became key for assessing the continuity of possession after 1917, but it did not itself turn the IPPO into an owner at this stage.

1917–1922: cessation of the Russian Ecclesiastical Mission, renunciation of succession, and creation of a legal vacuum

After the revolutionary events of 1917, the pre-revolutionary church-state order of the Russian Empire was destroyed. The Holy Synod, through which the Russian Ecclesiastical Mission in Jerusalem operated, was abolished, centralized management and financing of the mission ceased, and the Soviet government refused to recognize pre-revolutionary church institutions as holders of property rights abroad. As a result, the Russian Ecclesiastical Mission lost its legal personality and ability to act as an active owner of real estate.

The cessation of the mission’s activities was not accompanied by an act of liquidation, confiscation, or transfer of property. The Alexander Courtyard was not transferred to either the state or another church structure. In 1918–1922, Soviet Russia officially renounced succession for foreign private and church property of the Russian Empire, which excluded the emergence of a title for the RSFSR or the USSR. Thus, the title of ownership, formalized in the 19th century for the Russian Ecclesiastical Mission, was “orphaned”: it was not annulled but lost its active holder.

The Moscow Patriarchate, restored in new conditions, did not become the successor of the Russian Ecclesiastical Mission in a property sense. It arose as a new church structure within the Soviet legal framework and did not receive automatic international recognition as the heir to pre-revolutionary foreign assets. Neither the Soviet state nor foreign authorities formalized acts of succession linking the patriarchate with the mission’s rights to real estate in Jerusalem.

In these conditions, the Imperial Orthodox Palestine Society, which even before 1917 carried out lawful management and use of the Alexander Courtyard based on the owner’s consent, continued actual possession of the object. This possession was qualified as lawful and continuous (lawful possession), as the IPPO did not enter arbitrarily, did not displace another owner, and acted within the framework of previously obtained powers. The absence of a successor for the Russian Ecclesiastical Mission and the refusal of the USSR to make claims created a legal vacuum in which the IPPO remained the only subject exercising possession, forming the basis for subsequent recognition of the title based on the principle of continuity of possession (continuity of possession).

British Mandate period (1917–1948): administrative practice and recognition of the IPPO

During the British Mandate in Palestine (1917–1948), the new authorities adopted the principle of preserving existing property rights and titles formed before the change of sovereignty. Regarding the Alexander Courtyard, the British administration did not carry out expropriation, sequestration, or nationalization and did not declare the object ownerless (bona vacantia). The absence of an active owner, which arose after the cessation of the Russian Ecclesiastical Mission, was not filled by transferring the property to the mandate state.

The practice of management and administrative interaction was built directly with the Imperial Orthodox Palestine Society. All official correspondence, permits, and orders for the operation and maintenance of the courtyard were addressed to the IPPO as the responsible owner and manager. British authorities did not require the IPPO to present an act of transfer of ownership and did not initiate re-registration of the title, which meant tacit recognition of the established possession through the administrative behavior of the authority (recognition by conduct).

Legally, this period became key for consolidating the status of the IPPO. Continuous and lawful possession (lawful possession) in the absence of a competing owner and in the absence of state actions to expropriate the property led to the crystallization of the title. The British Mandate did not create new property rights but confirmed the existing situation based on continuity of possession (continuity of possession), which was later accepted by subsequent sovereign authorities.

Jordanian period (1948–1967): preservation of the status quo of ownership and applicable law

After 1948, East Jerusalem came under Jordanian control, which applied the principle of preserving the existing property order (status quo), used in international practice during the change of sovereignty. The applicable law included the norms of Ottoman land law (Ottoman Land Code 1858), which continued to operate in East Jerusalem, as well as the provisions of mandate law, inherited from the British administration. These sources were considered as a continuing legal order and did not require automatic re-registration of ownership.

Regarding the Alexander Courtyard, Jordanian authorities did not carry out confiscation, sequestration, or recognition of the property as ownerless (bona vacantia). The absence of such actions meant the preservation of the previous title. Administrative interaction was carried out with the Imperial Orthodox Palestine Society as the factual owner and manager, without requiring an act of transfer of ownership. In these conditions, the principle of lawful and continuous possession (lawful possession, continuity of possession) was applied, where the right is not created anew but preserved in the absence of competing claims.

Former Russian state property in West Jerusalem after 1948

After the declaration of independence of the State of Israel in 1948 and the establishment of its control over the western part of Jerusalem, Israel came under its jurisdiction a number of objects that previously belonged to the Russian Empire as a state. The issue of their fate was not resolved automatically but under active external political pressure from the Soviet Union.

The USSR became one of the first states to recognize Israel and used this recognition as a tool of political pressure. Soviet diplomacy directly insisted on the transfer of former imperial state real estate to the USSR as the successor of the Russian Empire. For the young Israeli state, which was in international isolation and dependent on external support, this factor was decisive.

As a result, in 1949–1951, Israel recognized the USSR’s rights to objects that before 1917 were state property of the Russian Empire and were located within western Jerusalem. Such objects included the complex of the Russian Compound (Migraash ha-Rusim), buildings of the former Russian hospital, as well as administrative and representative buildings, constructed and registered to the state treasury. These objects did not belong to church property and were not owned by public or religious organizations.

Legal formalization was carried out by administrative decisions of the Israeli government and subsequent registration in property bodies. The basis was Israel’s recognition of the USSR as the state successor of the Russian Empire exclusively in terms of state property, as well as diplomatic agreements between the parties. A separate special law was not adopted; the legal effect was achieved through a combination of executive acts and international obligations.

This mechanism did not extend to objects that before 1917 belonged to the Russian Ecclesiastical Mission, monasteries, or public structures, as they were not state property and did not fall under the principle of state succession.

“Orange Deal”. Redemption by the State of Israel of former Soviet real estate in West Jerusalem (1964)

In 1964, the State of Israel redeemed from the Soviet Union a significant part of the real estate in West Jerusalem, previously recognized for the USSR as state property of the Russian Empire. The deal was formalized within the framework of an interstate agreement and received the unofficial name “orange deal”.

The subject of the redemption was exclusively objects that had the status of state (treasury) property before 1917 and were located on territory under Israeli control. These included the main buildings of the Russian Compound (Migraash ha-Rusim), administrative and economic buildings, as well as buildings of the former Russian hospital and accompanying infrastructure. After the completion of the deal, the USSR’s ownership of these objects was terminated, and they passed into the full ownership of the State of Israel.

The decision to redeem was due to several reasons. The formal ownership of the USSR of large objects in the center of Jerusalem was considered by Israel as a problem of sovereignty and internal security. Legally, Israel could not nationalize foreign state property without serious international consequences, so redemption was chosen as a legal way of final settlement. In addition, the USSR was interested in converting unused foreign real estate into economic compensation, and Israel — in gaining full control over the territory for the placement of state, judicial, and municipal institutions.

The 1964 deal did not extend to objects located in East Jerusalem, did not concern church and public property, and was not related to objects that before 1917 belonged to the Russian Ecclesiastical Mission, monasteries, or the Imperial Orthodox Palestine Society. The Alexander Courtyard was not included in this process.

1967: extension of the Israeli land registration system and fixation of IPPO ownership

After the Six-Day War of 1967 and the establishment of Israeli control over East Jerusalem, Israel extended its civil and property law to this territory. For the first time for the Old City, a unified national system of real estate registration was applied — the Israeli land registry Tabu (Lishkat rishum mekarkein).

Before this, other forms of land accounting existed in Jerusalem: Ottoman tapu records, as well as mandate and Jordanian practices of preserving these records. However, none of them represented a modern state cadastre with mandatory fixation of the current owner. The Israeli Tabu, unlike previous systems, fixes property rights as a legal fact recognized by the state.

When including objects of East Jerusalem in Tabu, Israel did not carry out nationalization, did not create new titles, and did not change owners. The principle of preserving previously existing property rights (status quo / continuity of title) was applied: if an object had a legal owner and was not alienated, its right was preserved and subject to fixation in the register.

The Alexander Courtyard was entered into the Israeli real estate register (Tabu) with the indication of Orthodox Palestine Society (OPS) as the owner of the plot. The basis was Ottoman purchase-sale documents, the lawful entry of the pre-revolutionary Imperial Orthodox Palestine Society into possession, continuous actual management of the object by the local structure after 1917, and the absence of any act of alienation in favor of the state(?). The object was not registered for the State of Israel and was not considered state property.

Thus, after 1967, the property rights to the Alexander Courtyard were first formally fixed in a modern state register precisely for OPS. It was not about the emergence of a new right, but about the state fixation of an already existing historical title, which in Israeli law is a full confirmation of private property.

1967–1990: absence of disputes and the beginning of Russian claims

From the moment of the inclusion of East Jerusalem in the legal field of the State of Israel in 1967 until the early 1990s, the issue of the ownership of the Alexander Courtyard was not raised or disputed.

During this period, the Soviet Union did not make property claims to the Alexander Courtyard, which corresponded to its previously declared renunciation of succession for foreign private and church property of the Russian Empire.

1991–1996: first practical steps of Russia

In 1991–1992, after the collapse of the USSR, Russian diplomatic missions in Israel began raising the issue of the status of certain objects of so-called “Russian real estate”, including the Alexander Courtyard, within the framework of working contacts with Israeli departments. These actions were informal and consultative in nature and were not accompanied by the filing of lawsuits, official statements of ownership rights, or attempts to change the entry in the real estate register.

In 1993–1996, the Russian side sent administrative requests to Israeli bodies asking to clarify the legal status of the object and the possibility of its re-registration. In response, Israeli registering bodies pointed to the presence of a valid entry in Tabu, as well as the absence of title documents necessary for changing the register. Formal procedures for reviewing the entry were not initiated.

During this period, no legal proceedings were conducted, no transfer decisions were made, and no changes in the real estate register occurred. All actions were limited to correspondence and consultations at the interdepartmental level.

Late 1990s — early 2000s: transition to formalized demands

In the late 1990s — early 2000s, the Russian Federation moved from consultations to formalized appeals to Israeli bodies demanding a review of the status of the Alexander Courtyard.

During this period, the Russian side began officially declaring that the object is “Russian property” and insisting on its re-registration in the state registers of Israel.

Israeli registering bodies refused to change the entry in Tabu, citing:

• the absence of proper title documents;
• the absence of a continuous and recognized chain of title;
• the presence of a valid registration for another entity.

No legal decisions were made during this period, and the entry in the real estate register remained unchanged.

2019–2022: administrative decisions and their review

In 2019, an administrative process related to changing the status of the Alexander Courtyard was initiated in Israel. The consideration of the issue took place not in a judicial order, but at the level of executive power and registration bodies.

In December 2019, within this process, an attempt was made to administratively formalize the rights of the Russian Federation to the object. These actions were of a political-administrative nature and took place against the backdrop of negotiations between Israel and Russia on the case of Israeli citizen Naama Issachar, convicted in the Russian Federation.

It is important to emphasize that it was not about judicial recognition of ownership rights. Registration actions were carried out administratively, without considering the issue of a continuous chain of title and without canceling the previously existing entry in the real estate register, which created a legal collision.

In 2020, a separate administrative decision was simultaneously made to categorize the Alexander Courtyard as a “place of Christian worship”, which transferred the object to a special legal regime, but was not an act of property transfer and did not replace legal proceedings.

In 2022, Israeli bodies canceled the administrative decisions of 2019–2020 related to changing the status of the object. The cancellation was carried out administratively, based on the results of an internal review of the legality of registration actions, without issuing a court decision on the merits of the ownership dispute.

During the review, it was established that the changes in the status of the Alexander Courtyard were made:

• without proper legal basis;
• without a court decision;
• without confirmation of a continuous and recognized chain of title.

After the cancellation of administrative decisions, the entry in the real estate register was returned to the state that existed before 2019.

2022 — present: status quo and awaiting decision

Currently, the legal status of the Alexander Courtyard remains uncertain. The object continues to be in a status quo mode until a final decision is made by the authorized bodies of the State of Israel. The process is not complete: further steps depend on the conclusions of the governmental interdepartmental commission and possible new legal actions.

Ultimately, the key decision remains with the government of Israel, not the court. The courts only fixed the status quo and directly indicated that the final answer should be developed by the interdepartmental commission and then approved by the executive branch. Thus, the issue goes far beyond a private property dispute and becomes a test of the ability of the Government of Israel to withstand external pressure without destroying the internal logic of a state of law.

Whether Benjamin Netanyahu will ultimately be able to protect the interests of the State of Israel — standing firm against the persistent demands of Putin — or whether the country will confirm its commitment to historical-legal facts, law, and democratic procedures, will be an indicator of which principle will be decisive: “political expediency” or “rule of law”.

This choice and its consequences continue to be closely monitored by NAnews — News of Israel | Nikk.Agency.

Public reaction: petition on risks to Israel’s security

Amid the ongoing dispute over the Alexander Courtyard, a public initiative emerged in Israel in the form of a petition posted on the Atzuma platform under the name Threat from Russia. The authors of the appeal urge the Israeli government to stop any forms of transferring the Alexander Courtyard to structures associated with the Russian Federation, considering such a step as a potential risk to national security.

“להגן על ישראל מהאיום הרוסי: לעצור את העברת חצר אלכסנדר לתומכי חמאס”
“Protect Israel from the Russian threat: stop the transfer of the Alexander Courtyard to Hamas supporters”

here it is (Hebrew) – https://www.atzuma.co.il/threatfromrussia

The text of the petition emphasizes that it is not just about a property or historical dispute. According to the initiators, the possible transfer of the object could lead to “institutional consolidation of Russian presence in a sensitive area of Jerusalem”, which is seen as a factor of political and symbolic influence, going beyond religious use.

A separate emphasis is placed on the risk of using religious and public structures as a “tool of external influence”, including promoting “political narratives and informal contacts that do not coincide with Israel’s interests”. The authors of the petition point out that similar “influence mechanisms” have already been used by Russia in other countries under the guise of cultural and religious institutions.

The appeal also emphasizes the geopolitical context: “active interaction of Russia with states and structures hostile to Israel, including Iran and related forces”. In this light, the transfer of the object in Jerusalem is perceived as a “potential channel of external pressure”, not as a neutral legal act.

Finally, the authors consider dangerous the very “precedent of a political decision bypassing a full legal procedure”, as it, in their opinion, “undermines trust in state institutions and creates vulnerability for future external pressure on Israeli decisions”.

At the same time, the petition is not a legal document and has no binding force. It reflects the position of part of Israeli society and serves as a form of public pressure on the executive branch, complementing the legal and political context around the Alexander Courtyard.

Do you know who adorns the 50-shekel bill? Yes, yes, it is him — Shaul Chernikhovsky, whose name is immortalized not only on banknotes but also on the streets of Israeli cities.

He is often called “second after Bialik” among Israeli poets. But isn’t that a compliment?

Shaul Gutmanovich Chernikhovsky was an outstanding Jewish poet, translator, and doctor, whose creations in Hebrew had a significant impact on Jewish culture.

Born in Mikhailovka (Zaporizhzhia, Ukraine), he knew several languages and began translating Pushkin’s works into Hebrew in his youth.

At the age of 15, he continued his education in Odessa. With the support of Yosef Klausner, he began publishing poems. He then went to Heidelberg and Lausanne, where he studied medicine. Upon returning from abroad, he worked as a doctor in Melitopol and in Kharkiv Governorate.

During the First World War, he was also a doctor in a hospital (Serafimovsky Lazaret in Minsk). He was awarded the Order of St. Stanislaus, third class, and the Order of St. Anna, third class.

After the war, he returned to Odessa and engaged in private medical practice. In 1922, he emigrated from Russia and settled in Berlin.

His poems and translations brought him wide recognition. He wrote poems in Hebrew (at that time, Hebrew was not yet fully restored as a spoken language and was often called the “ancient Hebrew language”). His poetry celebrates inner revival through Zionism, the liberation of the Jewish soul.

For modern Hebrew speakers, however, Chernikhovsky’s metrics are often difficult to perceive because the stresses in modern Hebrew differ from the language in which the poet wrote; the language itself has significantly changed, becoming a living means of communication.

In 1931, Chernikhovsky made a move that changed his life: he moved to Eretz-Israel. Here he not only contributed to medicine by compiling a dictionary of terms (Latin — Hebrew — English) but also continued to heal with words, working as a doctor in a school.

His pen was no less powerful than a scalpel, as he translated the epic poems “Iliad” and “Odyssey” into Hebrew, as well as “The Tale of Igor’s Campaign.” For translating the Finnish “Kalevala,” he was awarded the Knight’s Cross of the Order of the White Rose of Finland in 1934. From 1936, Chernikhovsky represented Hebrew literature in the international PEN club and was nominated for the Nobel Prize in Literature in 1935 and 1937. He twice became a laureate of the Bialik Prize for Literature.

Twice (in 1935 and 1937) he was nominated for the Nobel Prize in Literature.

He passed away in 1943 in Jerusalem, leaving behind a rich literary legacy.

Shaul Chernikhovsky is not just a name, it is a symbol. A symbol of love for his people, language, and culture. A symbol of tireless pursuit of knowledge and creativity.

It is used to pay for advertising on Facebook, Instagram, and Google, subscriptions to work services, hosting, domains, online stores, apps, trips, delivery, international platforms, and dozens of small regular payments.

As long as everything works, it’s convenient. But as soon as the advertising account charges more than expected, a subscription is automatically renewed, a foreign service rejects a payment, or the card needs to be reissued, it becomes clear: keeping all payments on one main card is not always wise.

Against this backdrop, more and more users are looking towards separate virtual cards. One of the services actively discussed in this topic is RedotPay.

It is often called a crypto card, but for the average user, cryptocurrency is not the only important thing.

RedotPay can be interesting as a separate payment tool: for online payments, advertising accounts, international services, mobile wallets, limits, as well as working with USDT, USDC, BTC, ETH, and other supported digital assets.

Officially, RedotPay describes itself as a payment app and stablecoin-based card that connects digital assets with everyday payments, and the service’s help center states that to get a card, you need to download the app, register, pass identity verification, add crypto assets via on-chain deposit or buy crypto, and then apply for a virtual or physical card.

What is RedotPay in simple terms

RedotPay is not an ordinary bank card from an Israeli bank. It is a separate payment service with a virtual and, depending on conditions, physical card.

It can be considered in several scenarios.

1. First scenario — RedotPay as a virtual card for online payments: advertising, subscriptions, stores, international services, work tools.
2. Second scenario — RedotPay as a card for payment via phone, it is added to Google Wallet or Apple Wallet.
3. Third scenario — RedotPay as a crypto wallet and payment app, where the user can work with supported digital assets, top up the balance, transfer funds, buy crypto assets, and use them for payments.

In official descriptions, RedotPay mentions virtual and physical cards, payment with BTC, ETH, USDT, USDC, and other assets, mobile payments, the ability to pay online and in stores, as well as using the card with a large number of merchants worldwide.

But an important point: RedotPay should not be perceived as a “card without rules.” It is a financial payment tool with its limits, fees, identity verification, top-up rules, country restrictions, and possible questions about the origin of funds.

Why a separate virtual card is needed

The main benefit of a separate virtual card is control.

When the main bank card is linked to all sites and services, the user effectively opens access to their main payment tool to dozens of different platforms. This is not always dangerous, but often inconvenient.

For example, a small business owner launches advertising on Facebook and Google.

At the same time, he pays for domains, hosting, CRM, newsletters, design services, AI tools, Canva, Adobe, subscriptions, marketplaces, and apps. After a few months, it becomes difficult to understand where the business expenses are, where the personal payments are, where the advertising is, and where the automatic renewal of an old subscription is.

A separate virtual card RedotPay allows you to separate payments. One card can be used only for advertising. Another — for subscriptions. A third — for travel or online purchases. Even if something goes wrong, the main bank card will not be linked to every service in a row.

For users in Israel, this is especially relevant because many work with international platforms, pay for services abroad, run advertising accounts in different languages, and use services that do not always work perfectly with local cards.

Payment for advertising on Facebook, Instagram, and Google

One of the main pains of business is advertising payments.

Facebook Ads, Instagram Ads, and Google Ads charge money regularly. Sometimes the charge occurs after accumulating a certain amount, sometimes on a schedule, sometimes after changing limits in the advertising account. If the main card is linked to advertising, the advertising budget mixes with personal and other business expenses.

A separate RedotPay card can help bring order. It can be used only for advertising, topped up with the necessary amount, and control spending on the project.

RedotPay in the help center separately mentions that after activating the card, information is synchronized with platforms like PayPal, Google Pay, and Facebook, but this does not mean that every payment in every advertising account will always go through without rejections. Advertising platforms, banks, payment networks, and the service itself may have their own payment verification rules.

Therefore, the correct approach is this: first test small amounts, check how the card goes through in the desired advertising account, and only then use it for regular budgets.

Limits on one payment and per day

Another strong point of a separate card is the ability to limit expenses.

If the service allows setting a limit on a one-time payment and a daily limit, it is convenient for advertising, subscriptions, online purchases, and team expenses. The user can pre-limit the amount the card can spend at one time or per day.

This is important when the card is linked to an advertising account. For example, if you want to spend no more than a certain amount on an ad test, the limit helps reduce the risk of unexpected charges.

This is also useful for subscriptions. An old service will not be able to charge more than allowed by the limit. And if the card is used only for a specific project, expenses are easier to control.

In the help center RedotPay there are separate materials on card limits and fees, as well as a section on card usage, where among the questions is the setting of transaction limits. Before active use, you need to check the current limits in your account because conditions may differ by card type, country, verification level, and service rules.

Google Wallet and Apple Wallet: card in the phone

Many users no longer need plastic. They pay by phone: in stores, cafes, transport, apps, and services.

Therefore, an important question: can a virtual card be added to a mobile wallet?

RedotPay has separate instructions for linking a virtual card to Google Pay, as well as a help center section on digital wallets, where there are materials on Google Pay and Apple Pay. On the RedotPay website, there is also a separate page about RedotPay Card on Apple Pay.

For the reader, this means a simple thing: if the function is available for their card, country, device, and account, the virtual card can become a regular payment tool in the phone. For Israel – available.

But here you cannot promise too much. Before use, you need to check whether adding the card is supported specifically for you: in Israel (it can), on your device, with your account, with your card version, and in your mobile wallet.

If the card is added to Google Wallet or Apple Wallet, it is convenient for regular purchases. If not, it can still be considered as a card for online payments, advertising, subscriptions, and international services.

Crypto wallet inside RedotPay: not just a card

RedotPay is interesting not only as a virtual card. Inside the service, there is the logic of a wallet and working with digital assets.

The official app download page RedotPay lists among the possibilities Personal: Card, Send to bank & e-wallet, Send to RedotPay user, Multi-Currency Wallet, Credit, Earn, Swap, and P2P Marketplace. This shows that the service covers not one scenario, but several: card, wallet, transfers, exchange, and working with different payment functions.

For the user, this can be convenient if they already work with USDT or other assets. For example, they can top up the balance, use the supported asset to pay with the card, transfer funds within available functions, or buy crypto assets through the app.

But the more functions, the more responsibility. You need to understand fees, networks, limits, transfer rules, withdrawal conditions, and identity verification requirements.

USDT, USDC, BTC, ETH, and other assets

RedotPay in app descriptions indicates support for payments with BTC, ETH, USDT, USDC, and other assets. But the current list is always better to check inside the app because supported assets, networks, and conditions may change.

For most users, the most understandable scenario is USDT or USDC because these are stablecoins. But even here there is a risk of error: USDT can exist in different networks, and it needs to be transferred only to the correct address in the correct network.

Crypto top-up: where mistakes are most often made

In the RedotPay help center, a standard way to top up with cryptocurrency is described: open the app, go to Home > Deposit, select the currency, for example, USDT, and then choose the appropriate network for the selected currency.

The most dangerous mistake is thinking that “USDT is USDT everywhere.”

For the user, this can end in a problem. If you choose the wrong network or send the wrong asset, the deposit may not arrive. Therefore, before transferring a large amount, it is better to make a test transfer of a small amount and make sure that the address, network, and asset are chosen correctly.

This is especially important for people who have only used a regular bank card before and are not used to crypto wallets. In a bank, you can sometimes cancel or dispute a transaction. In crypto transfers, a network or address error can be much more complicated.

Top-up with a regular bank or credit card

For users from Israel, an important question sounds like this: can RedotPay be topped up not only by transferring cryptocurrency from an external wallet but through a regular bank or credit card?

In the RedotPay help center, it is stated that the user can buy supported cryptocurrencies in the app using a credit/debit card, as well as other available payment methods.

But for the Israeli user, this needs to be checked practically.

One card may pass and another may not. The bank may decline the transaction. The payment provider may charge a fee. There may be purchase limits, country restrictions, KYC requirements, or additional checks.

Therefore, the correct wording is this: RedotPay indicates the possibility of purchasing supported crypto assets with a credit/debit card, but before use, you need to check whether your specific Israeli bank or credit card passes, what fees apply, and whether there are any restrictions from the bank or service.

Transfers between wallets and users

Another scenario is transfers.

If the service allows sending funds to other RedotPay users, working with a multi-currency wallet, transfers to bank & e-wallet, or other functions, this can be convenient for those who often make international payments or separate business and personal funds.

But here again, it is important not to promise too much. Each function may have separate conditions: country, currency, fee, speed, limit, KYC, availability for a specific user.

Therefore, in the article, it is better to write not “everything is possible,” but “the app declares different functions for the card, wallet, transfers, and fund management; before using a specific operation, you need to check its availability and conditions.”

This approach is safer and more honest.

How RedotPay differs from a regular bank card

A regular bank card is linked to a bank account. RedotPay is a separate payment service.

There are advantages in this.

You can avoid linking the main bank card to all sites.

You can use a separate card for advertising.

You can separate business expenses from personal ones.

You can set limits.

You can use a virtual card for subscriptions and international services.

You can add the card to a mobile wallet if the function is available.

You can work with supported digital assets.

But there are also limitations.

It is not a bank in the usual sense.

There are service rules.

There are fees.

There is KYC.

There are limits.

There is a risk of payment rejections.

There is a risk of errors in crypto transfers.

There are tax and banking issues if significant amounts and digital assets are involved.

That is why RedotPay is better considered not as a replacement for an Israeli bank, but as an additional payment tool for specific tasks.

Who RedotPay can be useful for

RedotPay can be of interest to entrepreneurs, marketers, website owners, freelancers, digital specialists, and anyone who regularly pays for international services.

For example, if you launch advertising on Facebook, Instagram, or Google, a separate card helps separate the advertising budget from personal expenses.

If you pay for hosting, domains, SEO services, AI tools, CRM, newsletters, design platforms, and subscriptions, a virtual card helps avoid linking the main bank card to everything.

If you travel frequently or shop in foreign online stores, a separate card can be a convenient backup payment tool.

If you already have USDT, USDC, or other supported assets, RedotPay can be interesting as a link between digital assets and everyday payments.

If it is important for you to pay by phone, you should check the support of Google Wallet and Apple Wallet for your card and country.

Who should not rush

RedotPay should not be used on emotions.

Do not rush if you do not understand the difference between a bank, a card, a crypto wallet, an exchange, and a payment service.

Do not rush if you do not know what a transfer network is.

Do not rush if you think that USDT in any network can be sent to any USDT address.

Do not rush if you are looking for an “anonymous card,” “bank bypass,” or “payments without questions.”

Do not deposit large amounts until you have checked the fees, limits, support, withdrawal rules, and card operation on small payments.

And especially do not use such services for dubious operations. Any normal payment service operates with rules, checks, and restrictions.

What to check before registration

Before registering with RedotPay, a user from Israel should go through a small checklist.

Is the service available for your country and your document.

What documents are needed for identity verification.

What fees are there for issuing and using the card.

What limits are there for one payment and per day.

Can you set the necessary limits manually.

Can the card be added to Google Wallet.

Can the card be added to Apple Wallet.

Does the card work with Facebook Ads, Instagram Ads, and Google Ads.

Is the card suitable for your subscriptions and online services.

Can you buy supported crypto assets with your bank or credit card.

What fees does the payment provider charge when purchasing with a card.

What crypto assets are supported.

What networks are available for USDT or other assets.

Can funds be transferred to other users.

Can the balance be withdrawn.

How does support work.

What to do in case of a disputed charge.

What to do if the deposit did not arrive.

What are the terms of the referral program.

This is not bureaucracy, but normal financial hygiene. The sooner the user checks these questions, the fewer surprises there will be later.

RedotPay referral program: how to speak honestly

RedotPay has a referral program. A user can invite another person via a link or code and receive a reward if the invitee fulfills the service conditions.

For media, it is important to present this transparently. There is no need to disguise the referral link as a “neutral recommendation.” The reader should understand that the author or editorial team may receive a reward.

A normal formulation looks like this:

You can register and independently study the terms of RedotPay via the link:

https://url.hk/i/en/0h7rn

The material contains a referral link. If you register through it and fulfill the conditions of RedotPay, the author or editorial team may receive a reward. This is not financial, investment, tax, or legal advice.

Main risks to remember

The first risk is fees. The card, purchasing crypto assets, exchange, withdrawal, payments, or service may have different fees. They need to be checked before the operation, not after.

The second risk is limits. If a payment does not go through, the reason may not be the store, but the card limit, service limit, account settings, or payment network rules.

The third risk is KYC. RedotPay requires identity verification to obtain a card, and this is a normal part of the operation of such services. In the help center, obtaining a card is directly linked to identity verification.

The fourth risk is errors in crypto transfers. The wrong network, wrong asset, or wrong address can create a serious problem.

The fifth risk is payment rejections. Not every service is obliged to accept a specific card. Advertising accounts, subscriptions, stores, and payment systems may have their own rules.

The sixth risk is questions from the bank or tax specialist. If it concerns digital assets and significant amounts, it is important to keep a history of operations, purchase confirmations, transfers, statements, and documents about the origin of funds.

How to start more safely

The most sensible way is not to start with a large amount.

First, you need to download the app, study the terms, register, and check which functions are available specifically to you.

Then you can issue a virtual card, look at fees, limits, and security settings.

After that, it is worth making a small test payment: for example, in an online service or where you actually plan to use the card.

If you want to use the card for advertising, first test it on a small advertising budget.

If you want to top up with cryptocurrency, first make a test transfer of a small amount.

If you want to buy crypto with a regular bank or credit card, first check if your Israeli card goes through and what the final fee is.

If you want to pay by phone, check adding it to Google Wallet or Apple Wallet.

This approach does not guarantee the absence of problems, but it significantly reduces the risk of unpleasant surprises.

Frequently asked questions

Is RedotPay a bank card?

No, it is not a regular bank card from an Israeli bank. It is a separate payment service with a virtual and, depending on the conditions, a physical card.

Can RedotPay be used in Israel?

Before registration, you need to check the availability of the service, KYC, and functions specifically for users from Israel. Conditions may depend on the country, document, account, and internal service rules.

Can you pay for advertising on Facebook, Instagram, and Google?

The card can be considered for advertising payments, but each advertising account needs to be tested separately. Payment may depend on the platform’s rules, card, limits, and verification.

Can you set a limit for one payment and per day?

RedotPay has reference materials on limits and card usage. Before use, you need to check what limits are available specifically in your account and whether they can be adjusted to your tasks.

Can the card be added to Google Wallet or Apple Wallet?

RedotPay has instructions for Google Pay and Apple Pay, but availability needs to be checked for your country, device, account, and specific card.

Can you pay in regular stores?

If the card is added to a mobile wallet and supported by a specific terminal, it can be used for contactless payment. But before that, you need to check the availability of the function and test the payment.

What crypto assets does RedotPay support?

The official app descriptions list BTC, ETH, USDT, USDC, and other assets. It is better to check the current list in the app.

Can RedotPay be topped up via USDT?

The RedotPay help center describes topping up via Deposit with a currency choice, such as USDT, and the corresponding network. The main thing is to choose the right network and not send a large amount without testing.

Can RedotPay be topped up with a regular bank or credit card?

RedotPay states that supported cryptocurrencies can be purchased in the app using a credit/debit card and other available payment methods. But a user from Israel needs to check if their specific card goes through, what fees apply, and if there are any bank restrictions.

Is this financial advice?

No. Such material should be an informational overview. The decision to register, top up, purchase digital assets, or use the card is made by the user independently.

Conclusion

RedotPay may be of interest to users in Israel not only as a crypto service but also as a separate virtual card for online payments, advertising, subscriptions, international services, and phone payments.

Its practical value lies in separating expenses and control. The main bank card does not need to be linked to all sites. A separate payment tool can be used for advertising. Limits can be set for subscriptions. A separate card can be kept for online purchases. A wallet, top-up, and supported payment functions can be used for digital assets.

But RedotPay should not be perceived as a “simple card without questions.” It is a service with KYC, fees, limits, rules, supported countries, networks, payment conditions, and possible risks.

Before registration, it is worth calmly checking the conditions, testing a small amount, understanding the limits, understanding the top-up rules, ensuring the availability of Google Wallet or Apple Wallet, and not storing large amounts without understanding all the conditions.

You can register and independently study the terms of RedotPay via the link:

https://url.hk/i/en/0h7rn

The material contains a referral link. If you register through it and fulfill the conditions of RedotPay, the author or editorial team may receive a reward. This is not financial, investment, tax, or legal advice.

After the first screenings in Israel, the organizers opened ticket sales for an additional session in Haifa.

Tickets for the additional screening ‘Kuzma: Scary Funny’ in Haifa — October 4

Additional screening in Haifa — October 4

📍 October 4, 2026 (Sunday) — Haifa
HOT CINEMA, Hall No. 5, Grand Canyon
Derech Simcha Golan, 54
Film duration — 2 hours 13 minutes
Language — Ukrainian, subtitles — English
Doors open — 18:45
Screening starts — 19:00

Before the film, songs by the band ‘Skryabin’ will be performed by plus 380ID project.

Buy tickets for the additional screening on October 4 in Haifa

Previously, two screenings of the film were scheduled in Israel: August 30 in Tel Aviv and September 3 in Haifa. Now Israeli viewers have another opportunity to see the film on the big screen.

Who is Kuzma Skryabin

Kuzma Skryabin is the stage name of Andriy Kuzmenko. He was born on August 17, 1968, and became known primarily as the leader of the band ‘Skryabin’, whose history began in the late 1980s.

The group started with experimental electronic music, synth-pop, and underground sound, and later became one of the most popular musical projects in Ukraine.

Songs by ‘Skryabin’ were played on radio, television, concerts, and festivals, and Kuzma himself gradually became not only a musician but also one of the most recognizable figures in Ukrainian popular culture.

He was known as a person with sharp humor, strong self-irony, and the ability to talk about complex things without pathos. In songs and interviews, Kuzma reflected on love, loneliness, growing up, war, politics, human weaknesses, and ordinary life.

For many listeners, Andriy Kuzmenko was not just a performer of popular songs. He was perceived as a person who spoke with his own voice and did not try to fit into a convenient public image.

The musician died on February 2, 2015 in a car accident. He was 46 years old. After his death, songs, interviews, and archival recordings continued to live on, and interest in Kuzma’s personality only increased over time.

A film in which Kuzma tells about himself

The documentary drama ‘Kuzma: Scary Funny’ is built not only on the memories of the musician’s friends, relatives, and colleagues.

The main narrator of his own story is actually Andriy Kuzmenko himself.

Viewers will see his interviews, home videos, concert recordings, television performances, trips, communication with loved ones, and fragments of ordinary life.

The team of KNIFE! Films found and processed more than 400 hours of video and audio materials, as well as over 22 thousand photographs.

The authors collected materials from family archives, private collections, television funds, and people who knew Kuzma or worked with him.

This approach allows not just hearing another retelling of the musician’s biography, but seeing the living Andriy Kuzmenko again — during work, travels, rehearsals, conversations, and performances.

Rare recordings of the 1990s

A special place in the film is occupied by recordings from the 1990s — the period of the formation of the band ‘Skryabin’.

The wider audience is much more familiar with the later Kuzma — a popular singer, TV host, and author of sharp public statements. However, the early history of the group, its musical experiments, and first steps to fame remain much less known.

The creators of the film do not try to present Kuzma exclusively as an impeccable hero or turn the film into an official monument.

At the center of the story should be a living person — cheerful, sharp, vulnerable, contradictory, and sincere.

The Ukrainian premiere of the film took place in August 2026 — shortly before Andriy Kuzmenko’s birthday. In 2026, he would have turned 58 years old.

‘Kuzma: Scary Funny’ is shown in more than 30 countries worldwide

The organizers of the international distribution announced that the film ‘Kuzma: Scary Funny’ will be shown in more than 30 countries worldwide. The published list included dozens of countries on several continents.

The international program included the USA, Canada, the United Kingdom, Germany, Spain, Italy, Poland, the Netherlands, Czech Republic, Sweden, Hungary, Austria, Ireland, Iceland, Moldova, Albania, Norway, Croatia, Portugal, Cyprus, Belgium, Luxembourg, Slovakia, Denmark, Israel, Turkey, Estonia, Australia, New Zealand, France, Romania, Latvia, Lithuania, Finland, Kenya, South Korea, and Japan.

Such a scale of international distribution shows that the film is aimed not only at the Ukrainian audience.

Through the story of Andriy Kuzmenko, the film allows us to see the changes that have occurred in Ukrainian music, culture, and society over several decades.

Why this film is important for the Israeli viewer

For the Israeli audience, this story has a separate significance. Many people from Ukraine live in Israel, who remember the songs of ‘Skryabin’ from their youth.

For some viewers, the film becomes a meeting with music and a person who remained part of their own history. For others, it is an opportunity to get acquainted for the first time with one of the most recognizable Ukrainian artists of recent decades.

The Israeli partner of the project is the company Created in Ukraine, which is engaged in screenings of Ukrainian cinema in Israel.

Previously, the company organized screenings in Israel of films ‘Mavka’, ‘Pamfir’, ‘Dovbush’, ’20 Days in Mariupol’, ‘I, ‘Pobeda’ and Berlin’ and other Ukrainian projects.

It also held Ukrainian Cinema Days in Israeli cinematheques and cooperated with the Ukrainian Cultural Center at the Embassy of Ukraine in Israel.

When and where to watch ‘Kuzma: Scary Funny’ in Haifa

The main current schedule for Israeli viewers now is the additional screening on October 4, 2026.

📍 Haifa — October 4, Sunday
HOT CINEMA, Hall No. 5, Grand Canyon
Derech Simcha Golan, 54

🎬 Duration — 2 hours 13 minutes
🇺🇦 Language — Ukrainian
🇬🇧 Subtitles — English
🚪 Doors open — 18:45
▶️ Start — 19:00

Before the start of the film, songs by ‘Skryabin’ will be performed by plus 380ID project.

BUY TICKETS — HAIFA, OCTOBER 4

NAnews — Israel News | Nikk.Agency continues to follow Ukrainian cultural events and screenings of Ukrainian cinema in Israel.

Author: Elena Gunko

«Revoke the citizenship of Yuval Abraham and Rachel Szor — enough defaming Israel in the world». This is the title of the petition that appeared on the Israeli platform Atzuma on September 13, 2026, following the scandal surrounding the documentary film NAZA.

The text also begins without half-tones: «Citizens of Israel say: enough to the spreaders of lies against the state and the IDF».

The authors further explain why, in their opinion, the issue should no longer be about criticizing the directors, but about citizenship. While Israeli soldiers are fighting, the petition states, Abraham and Szor “systematically” use major international festivals — “from Berlin to Venice” — to “present Israel as a state committing war crimes.” Their films No Other Land and NAZA are called by the petition authors “an anti-Semitic political tool” that “directly serves enemy propaganda, supports BDS, and intensifies anti-Semitism against Jews abroad.”

These are precisely the accusations contained in the petition. As of September 14, there is no court decision establishing treason, espionage, or aiding the enemy in the actions of Abraham or Szor. It is especially important to separate assessment and established fact here, because in the last few days these two things have started to quickly mix.

However, dismissing what is happening as just another internet petition is no longer possible. After the award at the Venice Film Festival, the story involved Culture and Sports Minister Miki Zohar, and then the issue reached the Ministry of Interior.

From Berlin to Venice: where did this formula come from

The petition authors do not accidentally write “from Berlin to Venice.” Yuval Abraham and Rachel Szor have already participated in the creation of the film No Other Land together with Palestinian directors Basel Adra and Hamdan Ballal. In February 2024, the film participated in the Berlinale and received the Berlinale Documentary Award. The official materials of the Berlin festival name all four directors.

Then the story became much more noticeable. At the 97th Academy Awards in 2025, No Other Land received an Oscar in the Documentary Feature Film category. In the official database of the American Academy of Motion Picture Arts and Sciences, the winners are listed as Basel Adra, Rachel Szor, Hamdan Ballal, and Yuval Abraham.

So the petition correctly links Abraham and Szor with two high-profile international films, but caution is needed here: No Other Land was not the work of just this pair. It was created by four directors, and this is not a trifle when the text is built around the personal responsibility of two specific people.

With NAZA, it’s different. The official page of the 83rd Venice Film Festival names the directors as Yuval Abraham and Rachel Szor, the producers as The Guardian and JW Films, the duration of the film as 80 minutes, the languages as Hebrew and English, and the country of production as the United Kingdom. The first festival screening took place on September 10, 2026.

On September 12, the international jury of the Venice Festival awarded NAZA the Special Jury Prize — the special jury prize of the main competition. This is not a side award and not a prize from some public organization next to the festival: NAZA is precisely in the official list of main awards of Venezia 83.

And after this, the dispute sharply changed scale.

What NAZA claims and why the IDF responded so harshly

The title of the film is taken from the Israeli military abbreviation נז״א — נזק אגבי, “collateral damage.” The authors built NAZA around interviews with 24 Israelis, presented as soldiers, officers, and people connected with the intelligence system. A significant part of the interlocutors speak anonymously, their faces and voices are altered.

According to the filmmakers, these testimonies allow understanding how target identification systems worked during the Gaza war, how large arrays of intelligence data and technological tools were used, and what level of risk to the civilian population could be allowed when making decisions. Yuval Abraham explained the film’s task as an attempt to understand in as much detail as possible “how the killing systems in Gaza looked and how they worked.”

One of the most serious claims concerns an anonymous interlocutor talking about a possible strike, in which allegedly “up to 500 civilians could have been allowed to die in advance.” This part was particularly sharply rejected by the IDF. The army stated that the described strike “was never planned, approved, or carried out”.

The IDF also disputes the very method of building the film’s evidence base. According to the army, due to anonymity, it is impossible to independently verify the identities of some sources, whether they really served in the stated positions, and whether they had access to the information they talk about. The military separately notes that some statements attributed to junior personnel concern national-level strategy, which could have been far beyond their authority and knowledge.

There is another fundamental dispute. The film describes the use of the Lavender system and other technological tools, while the IDF emphasizes that decisions on the selection and approval of targets are made by people, not artificial intelligence. The army also states that it acts against terrorist organizations in accordance with international law and takes measures to reduce harm to the civilian population.

Therefore, calling NAZA already a proven indictment against the IDF is not possible. But simply dismissing the 24 declared sources with the words “it’s all lies” without separate verification is also insufficient. This is the unpleasant factual part of the story: the film presents a heavy version of what happened, the army disputes it, and a significant part of the “original testimonies” is closed to the public.

After the award, Zohar used the word “betrayal”

On September 13, Miki Zohar reacted not to the content of the film itself, but to its international success. He called NAZA’s victory in Venice “horrifying,” accused the creators of being willing to harm their own country for applause abroad, and used the phrase “an act of betrayal of the state”. Then the minister wrote that he intends to act immediately to revoke the Israeli citizenship of Abraham and Szor.

In the same statement, Zohar linked the story with the reform of Israeli cinema funding. According to him, this is why he sought changes in the system: so that Israeli citizens no longer finance from their pockets works that the minister considers attacks on IDF soldiers and the state.

But the next step is more important than a social media post. According to Israeli media, Zohar officially appealed to the Director General of the Ministry of Interior Israel Uzan with a demand to check the possibility of opening a procedure for revoking citizenship. He asked to conduct the check jointly with legal and security structures and to establish the origin of the film’s testimonies and materials: whether actions were committed during their acquisition or publication that could fall under treason or aiding the enemy during the war.

Here a significant difference in wording appears. “They defame Israel” is a political assessment. “Were actions committed that fall under a specific crime” is already a question that needs to be answered with evidence.

NAnews — Israel News | Nikk.Agency

This is why the NAZA story is now ceasing to be just a dispute about cinema.

In the petition, citizenship is described as a loyalty contract

The most interesting part of the petition is not even the accusations against the film. There is a phrase: «אזרחות ישראלית היא זכות שמגיעה עם חובת נאמנות מינימלית» — “Israeli citizenship is a right that comes with a minimal duty of loyalty”.

The next paragraph develops this idea even more harshly: a person who, according to the initiators, uses an Israeli passport to “seriously harm the country’s interests and endanger soldiers and citizens,” “does not deserve to have it.” After which, signatories are urged to demand that the Minister of Interior immediately revoke the citizenship of Abraham and Szor.

This logic is politically understandable: citizenship is seen not only as a legal status but also as a person’s connection with the country, implying a certain degree of loyalty. The problem appears in the next step. The state cannot simply take a moral formula from a petition and turn it into a legal basis.

In current Israeli legislation, there is indeed the concept of הפרת אמונים למדינת ישראל — “breach of loyalty to the State of Israel”. But the legislation explains quite thoroughly what is meant.

What the Citizenship Law actually allows

The main document here is the Citizenship Law, 5712–1952 — חוק האזרחות, תשי״ב–1952. The issue of revoking citizenship for breach of loyalty is regulated by Article 11. In the official legal materials of the Knesset, it is directly stated: an administrative court can, at the request of the Minister of Interior, revoke the citizenship of a person who has committed an act constituting a breach of loyalty to the State of Israel.

But then there is a list. It includes a terrorist act, assistance or incitement to such an act, active participation in a terrorist organization; treason; severe espionage; and also a separate case of acquiring citizenship or permanent status in a state or territory listed by law.

The terrorist part refers to another document — the Counter-Terrorism Law, 5776–2016 — חוק המאבק בטרור, התשע״ו–2016. This is a separate large law that defines the concepts of a terrorist act and a terrorist organization. The official legislative database of the Knesset tracks the history of the law itself and its subsequent amendments.

The part about treason and espionage leads to the Penal Law, 5737–1977 — חוק העונשין, התשל״ז–1977. For the purposes of revoking citizenship, Article 11 of the Citizenship Law refers to Articles 97–99 and 113(b). Articles 97–99 relate to crimes against the sovereignty of the state, waging war, and aiding the enemy during war; Article 113(b) — to severe espionage. These article numbers are listed in the Knesset’s legal materials on the procedure for revoking citizenship.

And here’s what is not in this list: “defaming Israel,” “causing reputational damage to the IDF,” “a bad film about Israel,” “receiving an award abroad”. Even the claim that the work was used by BDS or hostile propaganda does not in itself turn its author into a person who committed a crime under Articles 97–99.

This does not mean that a director, journalist, or anyone else receives immunity from criminal law due to their profession. If it turns out, for example, that classified information was obtained or transmitted in a way that constitutes a specific crime, then the subject of the conversation will indeed change. But first, such an action must be established. And then prove it, not the general harmfulness of the film for the country’s international image.

And the Minister of Culture cannot cancel anything here

There is another thing that gets lost behind loud words. Miki Zohar does not have the authority to simply cancel the directors’ citizenship. Moreover, even the Minister of Interior cannot in the usual order just sign a paper — and the next day a person ceases to be a citizen.

After the 2008 reform, the main mechanism for revoking citizenship for breach of loyalty was transferred to the administrative court. The application is submitted by the Minister of Interior, and it requires written consent from the government’s legal advisor. The legislative structure also provides for an advisory commission. These elements of the procedure are detailed in the Knesset’s position on case 8277/17.

Separately, the law regulates the situation if, after revoking Israeli citizenship, a person is left without any citizenship. The Supreme Court confirmed that this fact alone does not automatically make the mechanism illegal, but in such a case, the state must provide the person with a residence permit in Israel in accordance with the established procedure.

So the path from the phrase “I will seek to revoke citizenship” to the actual cancellation of status is not short. There must appear specific facts, legal qualification, the position of the Ministry of Interior, the consent of the government’s legal advisor, and then — a court decision.

So far, none of this is present in the NAZA case.

The Supreme Court has already considered such a measure — but on completely different facts

On July 21, 2022, the Supreme Court issued a fundamental decision on the consolidated cases עע״מ 8277/17 זיוד נ׳ שר הפנים and עע״מ 7932/18 שר הפנים נ׳ מפארג׳ה. Seven judges considered the constitutionality of the mechanism for revoking citizenship for breach of loyalty to the state. The court decided that the legislative structure itself is not unconstitutional.

But the factual background of those cases is very far from today’s dispute over documentary cinema. It was about people convicted of terrorist crimes and receiving long prison sentences. The Knesset’s legal management separately emphasized that these were the first two requests by the Minister of Interior to revoke citizenship under Article 11(b)(2).

Therefore, referring to the 2022 decision on the principle “The Supreme Court allowed revoking citizenship — so it can be revoked from directors” would be incorrect. The court recognized the tool itself as permissible. It did not say that it can be applied to any behavior that the authorities consider disloyal or harmful to the country.

There is also another, newer mechanism — the 2023 Law on Revoking Citizenship or Permanent Residence of a Terrorist Receiving a Reward for a Terrorist Act. The Knesset passed it with 94 votes in favor and 10 against. It concerns a very specific situation: a person was convicted of the corresponding crime, sentenced to actual imprisonment, and it was established that the Palestinian Authority pays them a reward for the committed crime.

This special mechanism does not relate to NAZA on the known facts. Mentioning it is useful for exactly one reason: when the Israeli legislator wants to allow an extremely severe sanction, it describes the conditions quite specifically.

Politicians are also not arguing about the same thing

The reaction within Israel was broader than Zohar’s statement. Avigdor Lieberman accused the directors of “turning the war after October 7 into a campaign against Israel and the IDF.” Former Chief of Staff Gadi Eisenkot formulated the claim somewhat more cautiously: he stated that criticism in a democratic society is legitimate, but there is “a huge distance” between it and “public defamation of soldiers for applause abroad.”

Knesset member Naama Lazimi took the opposite position precisely on the issue of citizenship. She called Zohar’s idea “madness in its purest form.” This is important: the confrontation is no longer along the simple line of “directors against the state,” and even people who may not like the content of the film do not necessarily agree with using citizenship as a political sanction.

Abraham himself, after receiving the award, also did not soften his wording. He accused Israeli politicians and journalists of “attacking the film without watching it” and urged the Israeli audience “to see the picture before drawing conclusions.” He also stated that “it is especially important to show the film to Israelis, as it concerns the actions of their own country.”

It turns out to be a strange construction. Opponents of the film say that its international success “strengthens anti-Israeli propaganda.” The filmmakers respond that the international platform is needed precisely because “unpleasant testimonies are being rejected within Israel.” And both sides believe that the problem is much bigger than the film itself.

What is known as of September 14, and what is not yet known

At the moment, there is the film NAZA and 24 declared sources, most of whom are anonymous. There is a specific denial by the IDF, including the rejection of the story about a strike with expected 500 civilian casualties. There is the official Special Jury Prize of the Venice Festival, Miki Zohar’s public statement about “betrayal,” his request to check possible grounds for revoking citizenship, and a public petition demanding to do so immediately.

At the same time, there is no court decision on treason by Abraham and Szor. There is no established fact of severe espionage. There is no public data that the Minister of Interior has already filed an application with the administrative court under Article 11 of the Citizenship Law. And, of course, the directors’ citizenship has not been revoked.

This difference is now the main one.

The petition authors have already given their own moral answer: if a person, remaining a citizen of Israel, causes the country such serious harm, as they believe, then they should not retain an Israeli passport. Miki Zohar posed the question somewhat differently — it is necessary to check whether the filmmakers crossed the line between freedom of expression and actions that the law truly defines as treason or aiding the enemy.

And the law requires an even narrower answer. Not “how much the film harmed Israel.” Not “how many times it was applauded in Venice.” Not “whether BDS uses it.” It is necessary to establish a specific action by a specific person and show under which norm it falls.

I, Elena Gunko, would not rush to appoint a winner to either side here. One can watch NAZA and consider the film one-sided, unfair, or destructive for Israel. One can, on the contrary, consider it a necessary investigation of what the state is uncomfortable talking about. Neither of these assessments in itself answers the question of citizenship.

And perhaps that is why the petition turned out to be more interesting than an ordinary outraged post on the internet. It brought to the surface a question that Israel will still have to deal with: is citizenship an unconditional status of a person before the state, or is the state entitled to consider certain forms of disloyalty as a breach of this connection.

Israeli law answers: it is entitled — but only in very specific cases.

Now it remains to understand whether there is at least one such case among the facts of the NAZA story. So far, this has not been proven.

Big Goal: The “Strong Hearts” tour is charitable. The main goal is to raise funds for vehicles and drones for the Armed Forces of Ukraine.
Your Contribution: Every ticket purchased is not just an entry to the hall, but real help for Ukrainian defenders.

Come feel the atmosphere of unity and sincere Ukrainian music. We are waiting for you!

March 13, 2026
Friday, 20:00
Tel Aviv Havana Music Club, Yigal Alon St. 126.

It will be a powerful performance by one of Ukraine’s most popular and charismatic bands, bringing live sound and sincere emotions to Israel. The band, known for its candid and strong music, will delight its fans in Israel with new hit compositions.

The band’s concert is not just music, it’s a whole story of freedom, strength of spirit, and resilience, which they embody in their work.

The band’s history and their contribution to Ukrainian culture

“BEZ OBMEZHEN” has long won the love of audiences around the world. Since its founding, the band has gathered thousands of fans in different countries, and their tracks have gained millions of listens online. Winners of numerous prestigious music awards such as M1 Music Awards, “Golden Firebird”, YUNA, the band has long established itself as a symbol of independent and honest Ukrainian culture.

Since the beginning of the full-scale war in Ukraine, the band not only continued its creative activity but also actively supported its country. More than 300 concerts during the war, in which they raised over 102 million hryvnias to support the Armed Forces of Ukraine. These performances became not only an expression of their music but also incredible support for the Ukrainian military and people. Each show is not just a performance but a true act of solidarity and courage.

Concert program

The concert will start at 20:00, and doors will open for spectators at 19:00. Venue — Havana Music Club, Tel Aviv, Yigal Alon St. 126.

Ticket prices:
An entrance ticket to the event can be purchased in advance, and the ticket price will depend on the location. Don’t miss the chance to be part of a historic event — a concert of a Ukrainian rock band in Israel!

Quotes and achievements of the band

The band “BEZ OBMEZHEN” has become a symbol of the Ukrainian music scene over the years of its career. They not only gather huge audiences but also participate in the most important cultural and social projects.

For those who can’t wait for the concert, the band already has several popular hits that can be listened to online.

YouTube channel: BEZ OBMEZHEN.

What to expect from the concert

The concert of “BEZ OBMEZHEN” in Tel Aviv promises to be a real musical event of the year. The audience will not only enjoy new hits but also a true rock atmosphere filled with the energy of freedom and struggle. Live sound, powerful emotions, and a unique atmosphere will make this evening unforgettable.

“These concerts are the energy of freedom, a symbol of resilience that we bring to the world through music,” noted the organizers’ representatives.

This concert is important not only for music fans but for everyone who values freedom, independence, and supports Ukraine in its struggle.

The concert of “BEZ OBMEZHEN” in Tel Aviv is not just a musical event, it’s an opportunity to feel the spirit of Ukraine, its strength, and courage, which this legendary band carries. They continue to inspire people around the world, and their music is a living testament to the resilience of the Ukrainian people.

On the NAnews website we always follow events that unite Israel and Ukraine, and this concert is one of the bright examples of such rapprochement between the two nations. Join us and support this great musical act.

Where to buy tickets and concert information

• Date: March 13, 2026
• Time: 20:00 (doors open — 19:00)
• Venue: Havana Music Club, Yigal Alon St. 126, Tel Aviv
• Ticket price: varies depending on the location
• YouTube channel: BEZ OBMEZHEN

Tickets are already available via the link.

Author — Anton Pshydynskyi

On September 9, 2026, Israeli producer Svetlana Berdetskaya announced new Israeli concerts of Felix Shinder. And here, as is customary in Odessa, everything seems clear, but there are details.

Tickets are already available on SHOWMAN.

In the initial poster, Haifa was scheduled for October 17. However, the current SHOWMAN ticketing system now says otherwise: October 15, 2026, Thursday, 19:00. So we looked not only at the announcement but also where they are already asking for shekels for tickets. As of September 10, three concerts are officially listed: Haifa, Netanya, and Bat Yam.

It turns out to be a real little Israeli route of Odessa.

October 15 — Haifa, Matnas Adar, Beitenu Hall, Yerushalayim St., 29, starts at 19:00, ticket — 166 shekels.

October 21 — Netanya, Arik Einstein Auditorium, Bnei Berman St., 6, starts at 19:00; program “L’chaim, friends!”, duration one and a half hours, tickets cost 161–181 shekels.

And October 23 — Bat Yam, Lagra Bar, Atzrifim St., 3, 19:00, ticket — 166 shekels.

And if someone now asks, what do these three cities and the whole article have to do with it — well, Felix Shinder is coming to Israel not just to sing a couple of songs about Odessa-mama. He has his own old scores with this country. In a good way.

Odessa does not come with a suitcase — it comes with an accordion

Organizers call Shinder “the voice of modern Odessa.” The wording is promotional, but in this case, there is something to latch onto. His program is indeed assembled like an old Odessa courtyard, where no one particularly asked what language we would sing in today.

There will be “Lemonchiki”, “7:40”, “Chaim”, “Jewish Wedding”, songs by Leonid Utyosov. Next to them — “Hava Nagila”, “A Yidishe Mame”, “Hevenu Shalom Aleichem” and Shinder’s own songs. Klezmer meets modern folk, and on top of all this, a blues harmonica periodically appears — an instrument that the musician himself carries through a significant part of his creative biography.

In Netanya, organizers separately promise improvisation and conversation with the audience. And this is already very Shinder-like: his concert is traditionally arranged so that the viewer risks finding themselves not in a chair, but almost a participant in what is happening. Once his band was advertised with the phrase that there should always be “live fish” at concerts. What exactly was meant — explaining to a real Odessan is somehow awkward.

But Shinder himself takes Odessa folklore noticeably more seriously than it might seem after the first ten minutes of fun. He spent years collecting old songs, searching for recordings, dealing with Yiddish, and trying to separate living urban culture from the stage parody of Odessa.

And here the current concerts unexpectedly intersect with what NAnovosti has been writing about for more than a year. In April 2025, we talked about “Odessa Days in Israel” — a project that simultaneously connected Ukrainian Odessa and Tel Aviv through music, literature, and a shared Jewish history. Shinder does roughly the same thing in his own way: only instead of round tables, he has an accordion, klezmer, and a hall that starts singing along after a while.

Shinder also sang in Ukrainian. On “Voice of the Country,” he performed the folk song “Oh, There on the Hill,” and before the project, according to his own words, he practically did not perform such a repertoire. Svyatoslav Vakarchuk suggested moving away from the usual festive sound, and the song was made with a Balkan intonation.

Peresyp, Cheryomushki, Israel — and back to Odessa

Felix Shinder was born on August 29, 1986, in Odessa. He himself said that he was born in Peresyp, grew up in Cheryomushki, and the family geography included Troitskaya near Marazlievskaya. That is, the set for the future singer of Odessa folklore was quite convincing even before he managed to choose a repertoire.

In 2000, when Felix was 14 years old, the family moved to Israel and settled in Netanya. Here he studied Hebrew at the Akiva Ulpan, then attended a regular school. Two years later, the family returned to Odessa. That is why the current concert on October 21 in Netanya is not quite the usual “first time in the city on tour.” For Shinder, this is a place from his own teenage biography.

And then there was a very non-academic school of life: odd jobs, hitchhiking, Deribasovskaya, music, the street, the harmonica, and a gradual understanding of what exactly he wants to pull from Odessa’s past onto the modern stage.

In one of the interviews, Shinder formulated his longing for old Odessa remarkably briefly: “the sea is the same, the gobies are the same, the cats are the same, but the people are not”. He spoke of a city from which a significant part of that mix of Jews, Greeks, French, Italians, and other communities that created old Odessa had disappeared.

And here begins not a concert anecdote.

On his father’s side, Shinder has Jewish roots. On his mother’s side, as the musician himself said, Jewish, Polish, French, Latvian, and Ukrainian lines mixed. He also recalled the family experience of Soviet anti-Semitism: his mother changed her Jewish surname to enter a music school. Therefore, restoring the Jewish musical tradition does not look like an attempt to add a few recognizable melodies to the show for an Israeli audience. It’s part of the family history.

When in October 2025, Jewish Culture Days were held in Odessa itself, NAnovosti wrote about songs in Yiddish, Hebrew, and Ukrainian, about “Migdal,” Chabad, the Jewish museum, and Israeli authors from Odessa. There was a fairly accurate thought: Jews could leave Odessa, but there are almost no former Odessans. Shinder’s story fits into this formula effortlessly.

“Voice of the Country”: when Odessa went all over Ukraine

The wide Ukrainian public got to know Felix Shinder in 2015 thanks to the fifth season of “Voice of the Country.” At the blind auditions, he performed “When the Night Lanterns Sway,” Potap and Svyatoslav Vakarchuk argued over him, and Shinder himself chose Vakarchuk’s team and reached the final stage of the project.

It was that rare case when the television format did not level the artist with the others. On the contrary, the whole country suddenly saw a person who brought Odessa urban folklore, a specific manner of speaking, and musical material that was hard to confuse with anyone else to the big stage.

The next step was the project “Money Forward”. The musicians called their style Odessa Gangsta Folk — klezmer, urban folklore, Odessa songs, a bit of musical hooliganism. In 2016, the album “Gold of Ancient Odessans / Music Of Ancient Odessites” was released.

It included “Gefilte Fish,” “Chaim,” “Moldavanka,” “Jewish Wedding,” “Lemonchiki,” “Lanterns,” and other things that Shinder did not try to put behind museum glass. The meaning was the opposite: to bring them out, give them a modern arrangement, and make them live again.

Then Odessa music traveled quite far from Moldavanka. In Shinder’s touring history — the USA, Latin America, France, Germany, the Netherlands, Poland, Israel; festivals Sommerfestival der Kulturen in Stuttgart, FolkHerbst, International Klezmer Festival Fürth, Atlas Weekend, Jazz Koktebel.

NAnovosti recently talked about a similar project in internal logic UkraYiddish, where Ukrainian songs are translated into Yiddish, and Jewish ones into Ukrainian. This is already another generation and different music, but the mechanism is familiar: Ukrainian and Jewish cultures here do not exist on opposite sides of the museum corridor but continue to talk to each other. In Odessa, such a conversation has been going on for a long time, just sometimes with an accordion.

NAnovosti — Israel News | Nikk.Agency

After February 24, cheerful songs did not disappear. Just next to them appeared war

On February 24, 2022, Felix Shinder was outside Ukraine. Later he settled in France. And here his concert biography changed: Odessa music continued to sound, only more and more often next to the word “concert” appeared another — charitable.

Latvian public media LSM, telling about Shinder in February 2026, noted that since 2022 he has been living in France and actively touring Europe with charitable concerts. Among the cities where he performed are Vilnius, Tallinn, Warsaw, and Krakow.

The most specific episode was restored from the documents of the Paris Théâtre de la Ville. On November 27, 2022, a large Journée Odessa — “Odessa Day” was held there. In the morning, Shinder accompanied the reading of Ukrainian poetry by Ilya Kaminsky and Kateryna Babkina in French, Ukrainian, and English on the harmonica. In the evening, after the discussion “What is the future of Ukraine?” he, together with accordionist Ivan Netepenko and violinist Yevgeny Falin, played Odessa folk with klezmer intonations.

And most importantly — Théâtre de la Ville directly stated that all proceeds from Journée Odessa were transferred to the charity organization With Hope for the Future, which helped children of Ukraine. Here, no beautiful words are needed: the mechanism is clear — the audience buys tickets for a Ukrainian cultural event, the income goes to children, Shinder takes the stage as one of the participants in this program.

In Israel, his concerts have already helped Ukrainian children

For the Israeli reader, there is an even closer episode.

During one of Felix Shinder’s previous tours in Israel, organizers directly stated in the poster that part of the proceeds from the concerts would be transferred to children of Ukrainian refugees in Israel. And it was not about some late interpretation by journalists — this wording was preserved directly on Israeli ticket pages.

And this is an important part of the current story. Because Shinder’s connection with the Ukrainian community in Israel was not only musical.

For a person who himself lived as a teenager in Netanya, then returned home to Odessa, and after the Russian invasion again found himself outside Ukraine, the story of Ukrainian refugees in Israel clearly did not look like something alien and distant.

Today, this is especially felt against the backdrop of what is happening with Jewish Odessa itself. In June 2026, NAnovosti talked about international support for the city’s Jewish community after a Russian strike that affected the “Or Avner Chabad” complex and the “Mishpacha Ukraine” children’s home. 124 children managed to go down to the shelter. Therefore, the current cheerful concert route of Shinder exists alongside a completely different reality of his native city.

Odessa humor generally works poorly if you forget why this city needed it so many times.

And before the war, charity was not a new profession for Shinder

It would be convenient to write that after February 24, the artist suddenly discovered charity. Only this is not true.

On April 5, 2016, Shinder participated in the Odessa Opera House in the concert “Unforgettable Kvitka,” dedicated to the memory of Ukrainian singer Kvitka Cisyk. Together with him, Oksana Bilozir, Yevgeny Nischuk, Oksana Mukha, Vitaliy Kozlovsky, and other performers took the stage. The project had a charitable component and was associated with helping cancer patients and purchasing medical equipment.

His band participated in other charitable and environmental initiatives. Shinder appeared at public events in Odessa, including World Cleanup Day, and generally gave the impression of a person who is not satisfied with just telling others how they should live correctly.

At the same time, it is important not to confuse two different stories. Shinder’s former band later continued to work under the name Kommuna Lux, already with another vocalist. After the Russian invasion, Kommuna Lux indeed actively collected aid for Ukraine, including for the military, bought equipment and vehicles. But this is the activity of Felix’s former colleagues, not a reason to write that Shinder personally did all this. At NAnovosti, such things are better separated, even when you really want to make the hero even more heroic.

And now — “L’chaim, friends!”

And after all this biography, the name of the Netanya concert begins to sound a little different.

“L’chaim, friends!”

Of course, it can be simply translated: “To life.” But here too much coincided.

A person was born in Odessa, lived as a teenager in Israel, returned home, appeared on the Ukrainian “Voice,” collected old Jewish-Odessa music anew, then again found himself in emigration due to the war. Played charitable concerts for Ukraine. In Israel, part of the proceeds from his performances was given to children of Ukrainian refugees. And now he is coming here again with songs of the city that Russia continues to hit with missiles and drones.

At the same time, no one expects an hour and a half of mourning on stage. Quite the opposite.

There will be “Lemonchiki.” There will be “Seven Forty.” There will be Utyosov. Klezmer. Harmonica. “A Yidishe Mame.” “Hava Nagila.” There will be an audience that will surely start singing somewhere before the artist.

Because Odessa has always been peculiar about this: when life becomes completely unfunny, it somehow stubbornly continues to laugh.

And Shinder knows this intonation.

Where and when

October 15, 2026, Haifa — Matnas Adar, Beitenu Hall, Yerushalayim St., 29. Start — 19:00. Ticket — 166 ₪.

October 21, 2026, Netanya — Arik Einstein Auditorium, Bnei Berman St., 6. “L’chaim, friends!” Start — 19:00, duration — 1 hour 30 minutes. Tickets — 161–181 ₪.

October 23, 2026, Bat Yam — Lagra Bar, Atzrifim St., 3. Start — 19:00. Ticket — 166 ₪.

Tickets are already available on SHOWMAN.

And then everything is simple. As they said in Shinder’s old posters — hold your pocket. This time they will put a little Odessa in it.

Kyiv collective “Bow Nashir” continues to amaze: Ukrainian students perform songs in Yiddish and Hebrew, creating a unique cultural bridge between Ukraine and Israel.

But what is behind this project? Why do students, many of whom are not Jewish, choose such an unusual musical path?

I told this story Eduard Doks, from Kyiv, specially for Vesti

The Sholom Aleichem Museum in Kyiv became a place where famous Jewish songs were heard. Students Department of Vocals, Kyiv University named after Boris Grinchenko presented a program including compositions in Yiddish and Hebrew.

One of the most memorable performances was Roman Stukalo’s performance of the famous Israeli song “Shema, Yisrael”. It was followed by Yiddish songs such as “Afn veg shteit a boym” And “Oifn prypichek brent a firel”performed by students David Zagorulko and Anastasia Troshchinskaya.

David's older sister, Dasha Zagorulko, and Anastasia Grishchenko supplemented the program with Israeli hits such as “Tzel etz tamar le oh yareah” And “Yerushalayim shel zaav”.

History of the group “Bow Nashir”

The Bow Nashir team was created in 2010 on the basis of the Beiteinu Jewish community center. Its artistic director is Svetlana Gmyrina, senior lecturer at Boris Grinchenko University of Kyiv.

Svetlana Viktorovna says:

“We select complex and beautiful compositions that require serious vocal training. This is excellent practice for students, and an opportunity for listeners to get in touch with the Jewish musical tradition.”

A special feature of the project is that most of its participants do not have Jewish roots. However, some students learn about their origins through participation in the group.

Why is this important for cultural connections?

The performance of songs in Yiddish and Hebrew in Ukraine symbolizes not only the preservation of Jewish culture, but also the strengthening of ties between Ukraine and Israel.

According to research, before the Holocaust, about 3 million Yiddish speakers lived in Ukraine. Today in Ukraine the language Yiddish is taught at the academic level at the Kiev-Mohyla Academybut its use in everyday life is extremely rare.

Table: Contribution of “Bow Nashir” to the development of culture

Reviews and prospects

Director of the Sholom Aleichem Museum Irina Klimova highly appreciates the performances of the group:

“Bow Nashir concerts are always an event. Young performers sing with such soul that you want to listen to them again and again.”

However, according to Svetlana Gmyrina, the band has not yet had the opportunity to perform outside of Ukraine or record studio albums.

Jewish culture in Ukraine: revival through music

Today “Bow Nashir” is more than just a musical group. This is a symbol of how young Ukrainians, through Jewish music, find new cultural connections and restore historical memory.

As noted NAnews – Israel Newssuch projects help strengthen relations between our peoples and help to better understand each other.

Read more about similar initiatives on the website NAnews and stay tuned for news that connects hearts.

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This was reported by the government representative in the Verkhovna Rada, Taras Melnychuk.

“The category of the local landmark ‘Prominent Site — the Tomb of Tzadik Nachman’, located at Hryhorii Kosynka Street 1, Uman, Cherkasy region, has been changed to a national landmark under the category of history.”

The tomb of Tzadik Rabbi Nachman is the central pilgrimage site for Breslov Hasidim, especially during Rosh Hashanah. In 2025, the Jewish New Year falls on October 2–4, and tens of thousands of pilgrims from Israel and other countries are expected to arrive.

The History of Rabbi Nachman’s Grave in Uman: From Neglect to a National Symbol

Rabbi Nachman of Breslov (1772–1810) was the grandson of the Baal Shem Tov and founder of Breslov Hasidism, one of the deepest and most influential spiritual paths in Jewish tradition. During the final months of his life, he suffered from a serious illness and decided to move to Uman, the site where thousands of Jews were massacred during the Haidamak uprising in 1768. He explained this as a desire to be buried near the martyrs who had died for their faith.

On October 16, 1810 (17 Tishrei 5571), during the Sukkot holiday, Rabbi Nachman passed away and was buried in the Jewish cemetery in Uman.

Spiritual Legacy and the Power of Tikkun Klali

Shortly before his death, Rabbi Nachman made a spiritual promise that became the foundation for Hasidic pilgrimage:

«מי שיבוא על קברי ויתן פרוטה לצדקה ויאמר אלו העשרה מזמורים – אני אתאמץ מאוד להושיעו»
“Whoever comes to my grave, gives a coin to charity, and recites these ten psalms — I will exert myself greatly to help him.”

This refers to Tikkun Klali, the general remedy for the soul through the recitation of ten specific Psalms. This practice is especially important on Rosh Hashanah, when the tzadik is believed to intercede on behalf of pilgrims during the Heavenly Judgment.

An even stronger expression is preserved in oral tradition:

«אפילו אם הוא בשאול תחתית – אמשכהו משם»
“Even if he is in the lowest depths of hell — I will pull him out.”

Destruction and Forgetting in the 20th Century

Until the 1920s, pilgrims visited Rabbi Nachman’s grave annually. After the Bolshevik revolution, everything changed:

• In the 1930s, the synagogue at the site was turned into a metal factory;
• The cemetery was built over with residential buildings and gardens;
• Pilgrimage was forbidden and dangerous.

Despite this, even during the Stalinist era, individual Hasidim came secretly, posing as tourists. Until the mid-1930s, a small underground beit midrash operated at the site.

Revival: From Small Groups to Tens of Thousands

With the beginning of perestroika in the USSR, pilgrimage resumed:

• 1988: 250 pilgrims celebrated Rosh Hashanah in Uman for the first time.
• 1989: about 1,000 participants.
• 1990: over 2,000.
• 1991: dozens of flights from Israel, the US, Canada, UK, France, Australia.

After the collapse of the USSR, the pilgrimage became massive. By 2015–2016, the number of pilgrims during Rosh Hashanah reached 30,000–31,000 annually.

State Recognition: Kravchuk’s 1994 Decree

On June 7, 1994, by decree of President Leonid Kravchuk, Rabbi Nachman’s grave received official status as a historical and cultural center.

Land Purchase and the Establishment of a Foundation

In the early 1990s, Breslov Hasidim purchased the land on which the grave and its adjacent infrastructure are located. In 1996, the International Charitable Foundation of Rabbi Nachman of Breslov was registered in Uman, with Nathan Ben-Nun as its president.

The foundation manages:

• synagogues and prayer halls;
• educational institutions (cheders);
• mikvahs and charity points;
• hostels for pilgrims;
• security services and medical support.

Reburial Attempt: Conflict with the Tzadik’s Will

In January 1993, during a visit to Jerusalem, President Leonid Kravchuk agreed to the possible transfer of Rabbi Nachman’s remains to Israel. However, this provoked a strong reaction from Breslov Hasidim, as such a move contradicted the tzadik’s own will.

Later, two Israeli Hasidim attempted to exhume the grave secretly but were stopped by Ukrainian police. Since then, the issue of transfer has been officially closed.

Yushchenko’s Decree and an Unfulfilled Program

In 2005, President Viktor Yushchenko signed a decree instructing the Cabinet to develop a state support program for pilgrimages to Uman. However, the government failed to implement it.

In 2007, during a visit to Israel, representatives of the foundation presented Yushchenko with a Cup of Blessing in gratitude for his support of the pilgrims and recognition of Uman’s significance for the Jewish people.

Anti-Semitic Act of Vandalism in 2016

In December 2016, a building on the complex’s territory was doused in red paint and a pig’s head with a swastika was thrown inside. The crime caused an international outcry and was taken under personal control of Ukraine’s Prosecutor General.

Official Website of Rabbi Nachman’s Tomb

The Uman complex has an official website: https://rabbinachman.net

The site provides up-to-date information on:

• the spiritual significance of the place;
• pilgrimage guidelines;
• the option to submit names for prayer;
• donations for mikvahs, candles, food, and complex needs;
• logistics and safety during wartime;
• the foundation’s structure and operations in Ukraine and abroad.

What Are “Monuments of National Importance” in Ukraine and What Does It Mean for the Grave of Tzadik Nachman?

Monuments of national importance in Ukraine are heritage sites that hold exceptional historical, spiritual, artistic, scientific, or cultural value. They are protected at the state level and included in the State Register of Immovable Monuments of Ukraine by the decision of the Cabinet of Ministers.

Criteria for National Status

To receive the status of a national monument, a site must meet one or more of the following criteria:

• Uniqueness and exceptional historical significance — participation in key events or association with prominent individuals;
• Architectural and artistic value — a monument of architecture, construction, or art;
• Religious and cultural significance — a special role for an entire nation or religious community, both historically and today;
• International recognition — a site of pilgrimage or international attention.

What Changes with National Status?

Granting the grave of Tzadik Nachman in Uman the status of a national monument means:

What Does It Mean for the Hasidic Community and Pilgrims?

For the Jewish community in Ukraine and Hasidim around the world, this Cabinet decision of July 2, 2025 is a historic milestone. The Ukrainian government now takes official responsibility for preserving the grave of the founder of Breslov Hasidism. This ensures long-term protection of the holy site from vandalism, unauthorized development, and bureaucratic instability.

The grave of Tzadik Nachman is no longer just a religious site, but a recognized national symbol of Ukraine’s spiritual heritage. It is an important step in strengthening the bond between the Ukrainian and Jewish peoples, which is especially vital in today’s world.

Moreover, this status opens doors for international cooperation in cultural tourism, attracting investments, and organizing pilgrimages in partnership with both Ukrainian and foreign stakeholders.

Thus, the new status is not just a formality. It is a recognition of the deep connection between this place, the history of Ukraine, and the Jewish people. No matter how the political situation evolves, state protection ensures that the memory of Tzadik Nachman will be preserved for future generations.

You can follow updates on this topic and other important developments in Jewish life in Ukraine on the website of NAnews – Israel News.

Conclusion: A Place That Unites

The designation of the grave of Rabbi Nachman as a monument of national importance is an act of memory, respect, and recognition. It is a gesture that strengthens ties between the Jewish and Ukrainian peoples, between Israel and Ukraine, between spiritual heritage and modern statehood.

Author: Alexander Khmelnitsky

In fact, the story here is much more than a few old walls and photographs. It is about the Jewish world of Bukovina, which for decades was destroyed, disappeared, rebuilt, silenced, and now it is literally being reassembled — through paintings, architecture, old images, digital models, and the work of young artists.

The exhibition opened in the Grand Hall of the National Academy of Arts of Ukraine on Bulvarno-Kudryavska, 20. It runs from September 8 to October 10, 2026. The National Academy of Arts of Ukraine is the main source of information for this material.

And I think something else is fundamental. The National Academy speaks of these monuments specifically as Jewish heritage of Ukraine and emphasizes the significance of the project for Ukrainian culture.

Not “traces of a foreign people on the country’s territory.” Not “exoticism of former Bukovina.” Their heritage, which must be saved.

This difference in wording explains a lot.

The exhibition was detailed by the National Academy of Arts of Ukraine, which published material on September 11, 2026, about the opening of the project, its participants, the history of the study of Bukovina synagogues, and new technologies for preserving paintings. The Academy provides the composition of the Ukrainian-German team, talks about working with the synagogue in Novoselytsia, creating its digital model, the participation of young Ukrainian artists, and the further route of the exhibition. The full message from the National Academy of Arts of Ukraine can be read here.

Not only art historians were present at the opening

The project was presented by the leadership of the National Academy. At the opening, the president of the NAM of Ukraine Victor Sydorenko, first vice-president Valery Bitaev, vice-presidents Yuriy Vakulenko and Oles Sanin, academic secretary of the department of art synthesis Nikolai Yakovlev spoke.

They talked about the combination of scientific work, art, and new technologies, as well as the international composition of the team. The Academy separately notes the role of the curator — Professor Yevhen Kotlyar, a corresponding member of the NAM of Ukraine, who has been studying art Judaica and synagogue art for many years.

This is an important name for the whole story because the current Kyiv exhibition did not arise from scratch.

Kotlyar worked on the topic of Bukovina synagogues together with the Chernivtsi Museum of the History and Culture of Bukovina Jews, whose director is Nikolai Kushnir. The result of that work was a bilingual catalog and a series of traveling exhibitions that were shown in various cities of Ukraine back in 2016–2017.

So this is not a project invented yesterday for another commemorative date. This line of research has been going on for at least a decade, and the current stage has simply become much more technological and international.

2016, 2023, 2025, 2026: how the project was assembled

The next point is October 2023.

Then, on the initiative of the Ukraine Art Aid Center, a Ukrainian-German working group was formed. The center is headed by Dr. Johannes Nathan. The task was extremely practical: to find modern ways to preserve the Jewish heritage of Ukraine, which is threatened with physical destruction in the conditions of the Russian-Ukrainian war.

The work of the group was coordinated by Professor Stefan Hoppe. The German exhibition version was curated by Professor Alexandra Lipinska.

Then the project moved out of research offices.

In November 2025, the exhibition was first shown at the University and City Library of Cologne. After Cologne, it began traveling around Germany. At the time of the opening of the Kyiv exhibition, the German version was in Düsseldorf, with further plans for Augsburg, Marburg, and other cities.

And in parallel, a Ukrainian route emerged.

The first exhibition of the project in Ukraine opened at the National Academy of Arts. Yevhen Kotlyar called this, in essence, recognition of the significance of the topic for Ukrainian culture.

Here, perhaps, the main idea of the whole story arises. Jewish synagogues of Bukovina are not being returned to Ukraine from outside. They have always been part of the history of this land. Just part of this history lay too long under plaster, behind closed doors, or in old archives.

Four exhibitions within one

The organizers specifically designed the space so that the visitor goes through four interconnected blocks, rather than just looking at a set of beautiful photographs.

The first is the historical and cultural context and material environment of the life of Bukovina Jews. That is, the viewer is first explained who lived here, in what environment the communities existed, and why these buildings appeared at all.

The second block is dedicated to the architecture of synagogues and the reconstruction of iconographic programs of paintings. Modern photographs stand next to historical images, reconstruction drawings, texts, and painted copies of lost or damaged fragments.

The third shows what is happening with this heritage today. Students of the Department of Monumental Painting of the Kharkiv State Academy of Design and Arts do not just look at old walls in lectures. Anna Shcherbakova and Tatyana Zamnius practically studied them and created painted reconstructions. Vadim Koltun, now living in Germany, uses plots, motifs, and ornamentation of synagogue paintings in his own work.

The fourth block is technology. Laser scanning, digital twin, three-dimensional fixation, and an animated model of a building that may not survive the next decades physically.

And it is here that Novoselytsia appears.

The synagogue where the paintings were found — and almost immediately realized they could be lost

The synagogue in Novoselytsia, Chernivtsi region, became one of the central objects of the entire exhibition.

At the opening, this was discussed by human rights activist and former dissident Iosif Zisels, head of the Association of Jewish Organizations and Communities of Ukraine and executive vice-president of the Congress of National Communities of Ukraine.

According to him, the unique paintings of the semi-destroyed Novoselytsia synagogue were revealed about fifteen years ago. But their discovery did not mean salvation. On the contrary, it became clear that the discovered heritage was in an extremely vulnerable state. The Academy uses a very harsh wording: the paintings were revealed and simultaneously practically “doomed.”

Now they are trying to at least accurately record this synagogue.

As part of the project, three-dimensional images and an animated model of the building were created. The work was carried out in cooperation with the Institute of Architecture of the University of Applied Sciences in Mainz and the Ukrainian company Skeiron.

The methodology for creating a digital twin and working with laser scanning is presented by Professor Jan Lutteroth. Moreover, the current project has already received continuation in the international program Opt3D, dedicated to cross-border research of architectural monuments at risk. It includes four synagogues from Ukraine.

For readers of NANews, this story is not new. Back on February 2, 2025, we showed in detail how Ukrainian specialists digitize Bukovina synagogues and why their digital twin is needed at all.

Ukrainian experts digitized Bukovina synagogues with unique paintings — you can already watch

And on July 4, 2026, we returned to this topic more broadly — in a material about the attempt to preserve Jewish monuments of Ukraine in digital form before some of them are physically lost.

“Save the treasures from destruction”: Jewish monuments of Ukraine are being digitized before they are destroyed by war

Now the continuation of that work is visible. Scanning did not remain a technological experiment for a couple of beautiful 3D models. It has entered museum, research, and educational work.

Who exactly is making “Painted Prayers”

Behind the exhibition is a rather large international team, and it is worth listing them here precisely because it shows the scale of the work.

The authorship team included Stefan Hoppe from the Institute of Art History at Ludwig Maximilian University in Munich; Alexandra Lipinska, associated with the Institute of Art History at the University of Cologne and the University of Wrocław; Yevhen Kotlyar from the Kharkiv State Academy of Design and Arts and the National Academy of Arts of Ukraine.

Also in the team is Nikolai Kushnir — Chernivtsi Museum of the History and Culture of Bukovina Jews and Chernivtsi National University named after Yuriy Fedkovych; Jan Lutteroth — Institute of Architecture in Mainz and the Johann Gottfried Herder Institute for Historical Research on East Central Europe in Marburg; Andreas Pfutzner — Martin Buber Institute for Judaic Studies at the University of Cologne.

The Ukrainian technical partner was the Lviv-based Skeiron.

Translations were done by Oksana Kozyr-Fedotova and Nikolai Kushnir. The design was developed by Jeanette Bonefeld and Yulianna Vishchak, and the digital implementation of the exhibition was carried out by Alyona Barkalova.

The work was funded by the Ukraine Art Aid Center, Böckler-Mare-Balticum-Stiftung, and the Jewish cultural center “Beit-Dan” in Kharkiv.

When you see all these names and organizations together, it becomes harder to call what is happening simply “an exhibition about synagogues.” It is already a system: a historian finds and explains the object, an architect records it, an artist reconstructs it, a digital specialist creates a model, and a student takes this visual language into their work a few years later.

This is how culture continues to live. Not by itself, unfortunately. Someone pulls it out of a crumbling building with their hands every time.

Zisels and Finberg: there is also a story of Jewish revival in Ukraine

In Kyiv, not only Iosif Zisels spoke.

Leonid Finberg — sociologist, director of the Center for the Study of the History and Culture of East European Jewry, and chief editor of the publishing house “Dukh i Litera” — also spoke.

The National Academy of Arts especially notes that Zisels and Finberg were active participants in the Jewish revival in Ukraine from the first years of independence and played an important role in the institutionalization of Jewish public and cultural life in the country.

Finberg spoke about the need to continue publishing scientific books on Jewish artistic heritage. He also reminded of the studies of Jewish art that Ukrainian scientists were engaged in back in the 1920s–1930s.

This detail breaks another too simple story. As if the study of Jewish heritage in Ukraine appeared only today, as a result of European grants or new memory policies. No. There were researchers before the war, there were attempts to study this in the 20th century, there were people who rebuilt Jewish public life after Ukraine regained independence in 1991.

And today this process no longer looks marginal.

It takes place in the hall of the National Academy of Arts of Ukraine.

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Jews in Ukraine — not guests who arrived yesterday

Here I will separate the author’s assessment from the Academy’s message.

You cannot speak for all Ukrainian Jews: “they feel at home” — and put a period. Everyone has their own biography. There is tragic family memory, emigration, the Holocaust, Soviet anti-Semitism, old and new conflicts. It would be untrue to smooth everything over with one beautiful phrase.

But there is another criterion of home, and it is much more serious than a slogan.

Whose history is considered part of the country’s history?

If the paintings of a Jewish synagogue in a small town in Bukovina are studied by Ukrainian scientists; if the Ukrainian art academy trains students on them; if the state National Academy of Arts calls them the Jewish heritage of Ukraine; if a Ukrainian company scans a crumbling building for future restoration — then Jews here are not museum “aliens.”

Their culture is embedded in the history of the country because it was created here.

This is not a gift to Jews from modern Ukraine. No one “allows” this history to become Ukrainian. It already was — just historical memory too often cut out pieces that did not fit into a convenient scheme.

Bukovina is especially ruthless to such schemes. In one region, different languages, religions, states, and cultures intersected for centuries. Separating the Jewish part from this history so that everything else remains intact is impossible. It will already be another, artificially truncated Bukovina.

Young artists are more important than another memorial plaque

I think the work of Anna Shcherbakova, Tatyana Zamnius, and Vadim Koltun speaks more about the future of the project than ceremonial speeches.

Why?

Because a monument can be conserved — and forgotten. You can open a memorial plaque, take photos, report, and then walk past again.

Something else is happening here. A young Ukrainian artist studies the principle of constructing Jewish synagogue painting, tries to restore a lost part, understands symbols and ornament. At some point, what was considered the heritage of the past already enters their own professional experience.

From this moment, the boundary “their culture — our culture” begins to crumble on its own.

Not because someone declared a year of tolerance. Just a student of the art academy works with this material as part of the cultural environment they need to know.

This is the integration of memory, not a poster about it.

From Bukovina to Podolia: this is already becoming a map of Ukraine

Moreover, Bukovina is not an isolated case.

Just a few days ago, on September 10, 2026, NANews reported on a large expedition across Jewish Podolia: researchers surveyed more than 30 historical synagogues in Ukraine.

From Jerusalem — following the traces of Jewish Podolia: scientists surveyed more than 30 synagogues in Ukraine

When you put Podolia and Bukovina side by side, the geography begins to change. Before us is no longer a few preserved “Jewish objects.” A whole network of towns and villages is visible, where Jewish life was part of the usual urban fabric.

The synagogue stood there not in a parallel reality. People came out of it onto the same street as everyone else.

This simple thing is sometimes lost behind the word “heritage.”

The war made this work urgent

The project has a reason to hurry, and the National Academy formulates it completely openly.

The Ukrainian-German group was created in 2023 specifically to find ways to save Jewish monuments under the threat of physical destruction during the Russian-Ukrainian war.

So the digital twin today is not a fashionable museum toy.

There is a building. There is a painting. There is a war. There is the usual aging of structures, lack of sufficient funds, decades of previous neglect. And no one can guarantee what state this object will be in five or ten years.

NANews has already compiled a separate chronology of Jewish objects in Ukraine damaged or destroyed as a result of Russian aggression.

Destroyed and damaged by Russian aggression Jewish objects in Ukraine

Therefore, the phrase “manage to save” now sounds literally.

If it is not possible to preserve the physical wall, data, images, dimensions, the location of paintings, and scientific description must remain. So that after the war there is at least a possibility to return to restoration, and not start from scratch and a few random photographs.

Why the opening was done right now

The date was also not chosen by chance.

The Academy directly links the September presentation with two events: the approach of Rosh Hashanah, the Jewish New Year, and the anniversary of the mass killings in Babi Yar.

One calendar marker speaks of the continuation of life, the other — of the attempt to destroy this life.

Between them is an exhibition about a culture that still did not disappear.

At the opening, Kyiv violinist and vocalist Adel Kontorovich, a member of the symphonic Gos_orchestra, performed. She played traditional Hasidic melodies — nigunim. The National Academy separately notes that this music became part of the overall emotional structure of the evening.

And here the story unexpectedly stops being just about walls.

When the nigun sounds again in Kyiv, and young artists nearby show reconstructions of the murals of the Bukovinian synagogue, it is not quite a memorial for a vanished culture.

Culture is being used again.

For Israel, this is also a family story.

From Israel, such an exhibition can easily be seen as just another European heritage preservation project. And that would be a mistake.

For the Israeli reader, the names Chernivtsi, Novoselytsia, Kyiv, Podolia, Zhytomyr, Odessa often sound different than for a European tourist. Behind them lies family geography — the birthplace of a grandfather, the story of a great-grandmother, the city from which someone left for Eretz Yisrael, a surname on an old photograph.

We write a lot about this in our section about Jews from Ukraine. And every time the same problem arises: Israel remembers the people well, but not always the environment from which they came.

Synagogue murals return precisely the environment.

Not just a list of the deceased. Not just a photograph of a rabbi. Not just a memorial.

The walls show what the visual world of the Jewish community was like, what people saw in front of them during prayer, what artistic language they created. And if this language is preserved today in Ukraine, it directly concerns Israel, where the descendants of that world live.

Germany, Ukraine, and Jewish heritage — a difficult but important construction.

There is another layer in the current project that should not be overlooked.

It is Ukrainian-German.

The first exhibition is held in Cologne, then Düsseldorf, with Augsburg and Marburg ahead. German universities participate in research and digital documentation. German and Ukrainian specialists work together to preserve monuments of Jewish life in Eastern Europe.

No exhibition can ‘close’ the Holocaust, and it would be strange to try to see a beautiful historical reconciliation with a ready-made finale here.

But history does not provide ready-made finales.

It provides the next action.

Today, this action becomes the joint work to ensure that another Jewish synagogue does not disappear without a trace.

“They lived at home.”

It seems to me that this is exactly what the entire exhibition leads to.

The Jews of Bukovina were not a temporary population that once passed through Ukrainian land and left behind interesting ornaments. Here was their everyday life. Here they built communities and buildings, created art, prayed, raised children.

After them, the walls remained.

The Soviet period, the Holocaust, emigration, border changes, and the current war turned many of these walls into ruins. Now sometimes it is necessary to save at least their digital geometry.

But there is an important change.

In modern Ukraine, there is less and less need to explain why it is necessary to preserve a Jewish synagogue as part of Ukrainian heritage. The National Academy of Arts talks about this almost routinely: this is Jewish heritage of Ukraine, it is important for Ukrainian culture and needs to be studied, shown, and saved.

Perhaps this is what a normal attitude towards shared history looks like.

Not pretending that there were never conflicts, anti-Semitism, or catastrophes in it. Not rewriting the past in convenient colors. But also not pushing Jews out of the country’s history, leaving them only a separate chapter about the Holocaust.

There was life before the Holocaust. After it, life continued too.

Today, Iosif Zisels and Leonid Finberg stand in the National Academy of Arts of Ukraine and talk about preserving Jewish culture. Yevhen Kotlyar has been studying synagogue painting for many years. Mykola Kushnir works with the heritage of the Jews of Bukovina. Ukrainian Skeiron scans the synagogue in Novoselytsia. Kharkiv students restore its painting.

This is no longer a story about ‘once Jews lived here.’

They lived here at home. Their culture is woven into the history of Ukraine, not glued to it on the side.

And perhaps one of the most important changes of recent decades is that today this thought no longer needs to be proven with loud words. Sometimes it is enough to see who is saving the old murals from the wall.

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“Every Jew is a messenger of the Almighty to restore the connection of the people of Israel with their tradition and roots. This is the duty of every Jew, regardless of their personal level of Torah knowledge. Even if your knowledge is not great, go out and share it with those who have not yet received it.”

For the Israeli reader and for Jews around the world, it is important to understand one basic thing in the story of Menachem Mendel Schneerson: his connection with Ukraine is not a decorative footnote, but the starting point of his entire biography. The Lubavitcher Rebbe was born on April 18, 1902 in Nikolaev, grew up in Yekaterinoslav, now Dnipro, and came from a family deeply embedded in the Jewish leadership of the south of present-day Ukraine, before passing through Warsaw, Berlin, Paris, and New York to become the seventh Chabad Rebbe and one of the most influential figures in modern Jewry.

If you look at the biography not from the end, but from the beginning, its route looks extremely specific.

April 18, 1902 — birth in Nikolaev; 1909 — the family’s move to Yekaterinoslav after his father, Rabbi Levi Yitzchak Schneerson, was appointed city rabbi; March 1915 — bar mitzvah in Yekaterinoslav; November 1928 — wedding in Warsaw; 1933 — Paris; June 23, 1941 — arrival in New York; January 17, 1951 — official assumption of the role of the seventh Rebbe; June 12, 1994 — end of earthly life. This sequence is important not only for the dates. It shows that the “American Rebbe” grew out of a specific Ukrainian Jewish space.

The Ukrainian roots of this story are much deeper than just a place of birth.

Nikolaev in this biography is not a random city from the metrics.

On his maternal side, Schneerson’s grandfather, Rabbi Meir Shlomo Yanovsky, was the chief rabbi of Nikolaev. On his paternal side, his father, Rabbi Levi Yitzchak Schneerson, became the rabbi of Yekaterinoslav in 1909 and later the chief rabbi of the city, where he served for decades. Thus, the future Rebbe grew up not just in a religious family, but in a home that was at the very center of Ukrainian urban Jewish life at the beginning of the 20th century.

That is why Ukraine for him is not only the geography of birth but also the first school of public leadership. Chabad.org directly links the Rebbe’s childhood with the family’s move to the large Ukrainian city of Yekaterinoslav, where his father became the spiritual leader of the local community.

By his bar mitzvah in 1915, Menachem Mendel was known for his scholarship and piety, and the family environment itself combined strict religious tradition, communal responsibility, and intellectual openness.

There is also a more dramatic Ukrainian line.

In the early Soviet years, his father became one of the most prominent religious figures of Jewish USSR. After the departure of the sixth Rebbe from the USSR in 1927, Rabbi Levi Yitzchak essentially became the most prominent direct heir of the early Chabad Rebbes on Soviet territory until he was arrested in 1939. Menachem Mendel later spoke of him as a man who took responsibility for spreading Judaism in this country. For the topic of Ukraine, this is fundamental: the Schneerson home in Dnipro was not just a home of scholars, but a home of resistance to the spiritual devastation of Jewish life.

Another strong, though less known, Ukrainian stroke concerns the family during the war years. Materials from the Jewish community of Dnipro directly state that Dov-Ber Schneerson, the Rebbe’s brother and the second son of Rabbi Levi Yitzchak, was among the victims of the Nazis on the territory of a psychiatric hospital in Igren near Dnipro. This is an important point: Ukraine in the history of the Schneerson family is not only a homeland and community but also a space of personal family tragedy.

From Yekaterinoslav to New York

After the Ukrainian stage, Schneerson’s biography enters the European and then the global dimension. In November 1928, he married Chaya Mushka, the daughter of the sixth Lubavitcher Rebbe Yosef Yitzchak Schneerson, in Warsaw. After that, he lived and studied in Berlin, and in 1933 moved to Paris. This European phase is no less important than the Ukrainian one: it explains why the Rebbe’s personality combined not only Hasidic depth but also an interest in science, technology, modern culture, and languages.

He left Europe already in the pre-war catastrophe. On June 12, 1941, he and his wife boarded the ship Serpa Pinto in Lisbon, and on June 23, 1941, on the 28th of Sivan 5701, arrived in New York. Almost immediately after arrival, his father-in-law, the sixth Rebbe, appointed him to head Chabad’s social and educational programs. This was not yet a formal position as head of the movement, but it was here that his organizational revolution began.

Formal leadership came later.

After the death of the sixth Rebbe in 1950, Menachem Mendel Schneerson long resisted accepting the title, but eventually, on January 17, 1951, became the seventh Rebbe of Chabad-Lubavitch. Sources agree on the main point: it was after 1951 that Chabad began to transform from a relatively small Hasidic environment into a global system, and the Rebbe himself became a central figure for hundreds of thousands of followers and millions of people who perceived him as a spiritual authority far beyond the narrow Chabad circle.

What exactly he organized Chabad, not just “expanded” it

Here it is important not to slide into the general formula “he made Chabad global.”

In fact, the mechanism was quite specific. Immediately after arriving in the USA, the Rebbe was put in charge of the educational and social direction of the movement’s work. This work was carried out through Merkos L’Inyonei Chinuch — the educational center, through Machne Israel — the structure of public and religious mobilization, and through Kehot — the publishing center. The Rebbe himself said in the early 1950s that his father-in-law “chose him” for the implementation of the tasks of Merkos and Machne Israel, and these institutions should not be allowed to weaken.

In other words, under him, Chabad became not just a school of ideas, but a system of institutions.

The second element is the emphasis on education.

Even in early letters and speeches around Merkos, the focus is constantly on schools, including for girls, on youth circles, on literature, on teaching not only “our own,” but also the widest possible Jewish circle. Even before he became Rebbe, this logic was already visible: building a living network of schools and educational centers instead of passively waiting for people to return to tradition on their own.

The third element is shlichut, that is, the system of emissaries.

The Rebbe did not build a centralized pyramid only from Brooklyn. He built a network of emissary families who went to specific cities and countries and opened local centers there. The Chabad House is the nerve center of all the educational and public programs of the shaliach, and the Rebbe constantly demanded the expansion of existing centers and the opening of new ones where Jews live. Therefore, the network grew not as an abstract brand, but as thousands of local homes, schools, synagogues, dining rooms, youth programs, and crisis assistance.

The fourth element is the ability to translate Hasidic tradition into the language of the modern world.

Already after 1951, the Rebbe spoke about the role of American Jewry, about personal responsibility, about historical mission, and at the same time did not limit the work to one country. His early steps to strengthen the network in North Africa, and then a broader deployment of the global system, show that he thought of Chabad not as a community “for its own,” but as a global infrastructure of Jewish presence.

The result is known quantitatively. According to Chabad.org, today 4,900 emissary families work through 3,500 institutions in 100 countries and territories. And the US Congress in the 1994 Gold Medal Act directly spoke of a center of “more than 2,000 educational, social, and rehabilitation institutions” that grew around his work. This is an important figure for your text: the global Chabad network is not a metaphor, but an institutional fact.

What Ukraine remembers about him today

Ukrainian memory of Menachem Mendel Schneerson is not based on random publications, but on documents, city toponymy, archival editions, and living community practice. And this is fundamentally important for such an article: Ukraine remembers him not only as a global Rebbe but also as its native son, whose biography begins in Nikolaev and continues in Yekaterinoslav, now Dnipro. This memory is especially noticeable today in two cities — Nikolaev and Dnipro, and in each of them, it is fixed in its own way.

The first and strongest layer of memory is archival. The State Archive of the Nikolaev Region published a register of metric books, which directly states that the book of the Nikolaev synagogue with birth records for 1902–1903 is stored as fund 484, inventory 1, case 1486. This is not yet the published birth record of Schneerson himself, but it is an accurate archival roadmap to it. For serious research, this is a key argument: Ukraine preserves not only the memory of the Rebbe but also the documentary fabric of his origin. That is why the conversation about his connection with Ukraine relies not on retellings, but on real archival funds. Here your initial archival framework is also very important.

The second layer is memorial-research. In 2019, the State Archive of the Nikolaev Region presented the book “Our Fellow Countryman Rebbe Menachem Mendel Schneerson. The History of the Lavat-Yanovsky-Schneerson Family in Nikolaev”. The official page of the archive directly states that the book outlines the biographies of three generations of the Lavat-Yanovsky-Schneerson family, “whose fates were closely connected with Nikolaev,” and gives a brief outline of the life and spiritual activity of the Seventh Lubavitcher Rebbe. This is a very strong detail: it is not about a private brochure of enthusiasts, but about a publication that the state archival institution itself brings into the public space. That is, Ukraine not only knows that Schneerson was born in Nikolaev but also formalizes it as part of its own local history.

The third layer is urban toponymy, that is, memory inscribed not on an archival shelf, but on the everyday map of the country. In Nikolaev, Schneerson Street exists as an active city address object: this is visible from the official materials of the Nikolaev City Council’s Department of Education, where “vul. Schneersona (Karl Liebknecht)” is mentioned. For the article, this is important not only as a formal fact of renaming but also as a sign that the Rebbe’s name has become part of everyday city reality — not external, but local, Nikolaev name. In your archival text, it is separately recorded that the renaming refers to February 19, 2016 and is formalized by a city order.

But if Nikolaev primarily preserves the place of birth and archival memory, then Dnipro today preserves already living and active memory of Schneerson. Here his name is present not only in stories about the family but also in the urban environment. The Dnipro History Museum has a separate page about Menachem Mendel Schneerson Street, where the date of renaming is indicated — November 26, 2015. On this museum page, a detailed biographical reference is given: birth in Nikolaev, the family’s move to Yekaterinoslav, his father’s service in the city, the beginning of leadership in Chabad in 1951, and Schneerson’s role in creating the emissary institution. This is not only internal religious memory but part of officially accessible urban historical navigation.

Even more importantly, Schneerson’s name in Dnipro exists not as a museum plaque, but as part of active Jewish infrastructure. The official page of the Jewish Lyceum No. 144 named after Levi Yitzchak Schneerson indicates its address as 1 Menachem-Mendel Shneerson St., Dnipro, and also reminds that the school moved to this street back in 1993, when the former Minin Street received a new name. This means that Schneerson’s name is embedded not only in memory but also in the everyday educational life of the Dnipro Jewish community. Every day it exists there as a real school address, not just as a memorial formula.

The fourth layer is community memory, and here Dnipro is especially indicative. In April 2025, a farbrengen was held in the “Alter Shul” synagogue on the occasion of the 123rd anniversary of the birth of Menachem Mendel Schneerson. The community material states that the event was dedicated specifically to the anniversary of the birth of the Seventh Lubavitcher Rebbe, and Rabbi Adam Smilyansky separately reminded that it was thanks to the Rebbe that his personal shaliach in Dnipro became Shmuel Kaminetsky, who created the modern community of the city. That is, the memory of Schneerson in Ukraine here lives not only as respect for the past but also as an explanation of the origin of the very modern Dnipro Jewish world.

In January 2026, Dnipro again marked this memory in an even more large-scale form. A large farbrengen dedicated to Yud Shevat was held at the Menorah Center, dedicated to the 75th anniversary of the moment when Menachem Mendel Schneerson assumed leadership of the Jewish people and the title of Lubavitcher Rebbe. The DJC publication emphasizes that at this evening, the chief rabbi of Dnipro, Shmuel Kaminetsky, told how he arrived in the city in 1990 by direct order of the Rebbe to revive Jewish life. This is a very important link: in Ukraine, Schneerson is remembered not only as a person of the past but also as someone whose decisions continue to work through current rabbis, schools, and institutions.

There is also another level — educational. Already on February 1, 2026, special events were held at the Dnipro Jewish Lyceum for Yud Shevat, where students were reminded that it is on this date that the Sixth Lubavitcher Rebbe is remembered and the beginning of the leadership of the Seventh Lubavitcher Rebbe Menachem Mendel Schneerson is celebrated, “whose teachings continue to inspire the Jewish people around the world today.” This is an especially strong stroke: the memory of him in Ukraine is transmitted not only through adults and archivists but also through the school environment, that is, it becomes part of the upbringing of a new generation of Ukrainian Jews.

Therefore, it is most correct to formulate it this way. Ukraine today remembers Menachem Mendel Schneerson in several modes at once. Nikolaev preserves him as an archival fact, family history, and city name. Dnipro preserves him as part of its city map, active educational infrastructure, and living religious memory. And this is perhaps the most important conclusion: the memory of Schneerson in Ukraine is not reduced to one memorial plaque or one archival reference. It exists simultaneously in documents, in books, on the city map, in street names, in school addresses, in farbrengens, in school programs, and in the language of the modern community.

Chabad in modern Ukraine

Modern Chabad in Ukraine is not one center and not one loud surname, but a branched network of communities, schools, synagogues, humanitarian projects, and emissary rabbis who began arriving in the country immediately after the collapse of the USSR.

It was in the 1990s that one after another, the shluchim of the Lubavitcher Rebbe arrived in Ukraine, and from that moment not just “the revival of religious life” began, but the systematic restoration of Jewish infrastructure: from kindergartens and schools to community centers, yeshivas, programs for helping the elderly, and supporting families. For understanding the legacy of Menachem Mendel Schneerson, this is fundamental: his Chabad model did not remain an American or Israeli story but literally returned to the land where his childhood and youth passed.

The main support center of this network became Dnipro. It was here in 1990 that the Rebbe sent Rabbi Shmuel Kaminetsky and his wife Chana as his emissaries. Since then, Kaminetsky has become one of the central figures of Jewish revival in Ukraine. His arrival in Dnipropetrovsk effectively opened a new era for the city community: a large institutional structure began to be built around him, which later turned Dnipro into one of the strongest Chabad centers in Eastern Europe. On the Ukrainian Chabad map, Dnipro is not just one of the cities, but a factual organizational hub from which educational, humanitarian, and coordination processes have been going on for many years.

At the same time, the northeastern line began to be built. In Kharkiv since September 1990, Rabbi Moishe Moskowitz has been living and serving. His arrival is associated with the beginning of the return of the choral synagogue and the restoration of school and community infrastructure. For the Kharkiv community, this was not just the arrival of a new spiritual leader, but the start of a real institutional assembly of the community after the Soviet break. In Zhitomir in 1992, simultaneously with the return of the synagogue, the family of the young rabbi Shlomo Wilhelm arrived. Over time, Zhitomir became one of the main centers of the western and central Ukrainian Jewish space, and Wilhelm himself became one of the notable figures in the Chabad and educational life of the country. These two lines — Kharkiv and Zhitomir — clearly show that Chabad in Ukraine was not built only around the capital or around Dnipro. It immediately grew as a network of strong regional communities.

A special place is occupied by Kyiv, where several important figures and directions must be distinguished. On the one hand, the Federation of Jewish Communities of Ukraine indicates that Rabbi Raphael Rutman became the Rebbe’s emissary in Ukraine in 1993, and in Kyiv participated in the creation of two schools and a junior rabbinical college. This is a very important line of institutional construction: it is about the Kyiv educational base of Chabad, which began to take shape already in the first post-Soviet years. In the capital today, there is also the Kedem community, headed by Pinchas Vyshedsky, who previously worked in Donetsk. That is, Kyiv is not one center, but a node where different Chabad lines, communities, and leaders intersect.

On the other hand, separately and necessarily in this section, Moshe Asman must be named. He is associated with the Kyiv Chabad environment and with the Brodsky Synagogue, which in recent years has become one of the most notable symbols of Jewish life in the capital. Asman is one of the most public and recognizable figures of Jewish Ukraine, especially after the start of the full-scale war. It is through him that the Kyiv line of Chabad has gone far beyond the internal community life: into humanitarian work, into international appeals, into the public representation of Ukrainian Jewry. He cannot be simply placed in line with city rabbis as another regional emissary. In the modern Ukrainian reality, Asman is already a separate metropolitan and national level.

The southern and central direction of the network also developed in stages.

In Zaporozhye, Rabbi Nochum Ehrentreu, after working in Minsk and Dnipro, was appointed chief rabbi of the region in 1997. In Kremenchug, Rabbi Shlomo Salamon came to Ukraine in 1998 and became the rabbi of the city. In Odessa, one of the key leaders of the south became Rabbi Avraham Wolff: from 1992 to August 1998, he was the rabbi of Kherson, and then in August 1998, he headed the Odessa United Jewish Community. This biography is especially indicative because it demonstrates not static, but movement within the Ukrainian Chabad network: emissaries worked in one city and then moved to another, strengthening already larger centers.

After this, the network continued to expand in the early 2000s. In Poltava, Rabbi Yosef Segal has been living and serving since July 4, 2001. In Krivoy Rog, Rabbi Leron Edery has been working since 2002. In Chernivtsi, Rabbi Menachem Mendel Glitshtayn was sent to Bukovina as the chief rabbi of the Chernivtsi region in 2003, and already in 2004, he organized the creation of the community and the restoration of the synagogue. In Sumy, Rabbi Yechiel Levitan moved in 2004 and became the chief rabbi of the city. All these names are important not as a directory for the sake of a directory, but as proof of scale: by the early 2000s, Chabad in Ukraine was no longer a series of separate missions, but a stable national system of presence.

One cannot forget about the east of the country. In Luhansk, Rabbi Shalom Gopin arrived in 1999, after which a school, kindergarten, and other programs were opened in the region. This is especially important in historical perspective: Chabad in Ukraine managed to take root even in those regions that later found themselves at the epicenter of war and occupation. Therefore, the modern map of Chabad in Ukraine is not only a map of active synagogues but also a map of lost, evacuated, or destroyed centers, behind which there are still specific shaliach families and decades of work.

If you put this picture together as a whole, the main thing is visible. Chabad in modern Ukraine is a network that was built in waves: 1990–1992 gave the first key cities — Dnipro, Kharkiv, Zhitomir; 1993–1999 strengthened Kyiv, Zaporozhye, Kremenchug, Odessa, Luhansk; 2001–2004 expanded the presence to Poltava, Krivoy Rog, Chernivtsi, and Sumy. And next to this broad regional map stands the special Kyiv figure of Moshe Asman, who represents not just one city center, but the public face of a significant part of Ukrainian Jewry in wartime.

This is how this section should sound: not as a general paragraph about “the revival of Chabad,” but as a living map of people, families, cities, and dates. Because in the Ukrainian case, Chabad is primarily a network of specific emissaries who came to specific cities and for years rebuilt Jewish life.

Kyiv and Moshe Asman: a separate line within modern Jewish Ukraine

If Dnipro in the history of modern Chabad in Ukraine is the main institutional center, then Kyiv and Moshe Reuven Asman is a completely different, separate level.

Asman is important not only as a city rabbi and not only as a person associated with the Brodsky Synagogue. He has become one of the most notable public figures of Jewish Ukraine in general: from a religious, humanitarian, media, and partly diplomatic point of view. And that is why in the text about Chabad in modern Ukraine, he cannot be left in the status of “another Kyiv rabbi.”

His biography itself explains why he stands out so much from the general row. According to his official office, Moshe Asman was born in 1966 in Leningrad, in his youth was associated with the movement of Soviet refuseniks, and in his teenage years was even publicly named by the Soviet press as “an enemy of Soviet power.” In 1987, he was able to leave for Israel, where he studied at a Chabad yeshiva, later served as a chaplain in the IDF, and worked with the Children of Chernobyl project, helping children from the Chernobyl zone. For the Israeli reader, this is especially important: Asman is not only a Ukrainian rabbi but also a person with Israeli experience, who then returned to the space of the former USSR as a religious leader and organizer.

The key date for the Ukrainian plot is 1995.

It was then, according to the official biography of his office, that Asman was sent to Kyiv to return the historic Brodsky Synagogue to the Jewish community and to reassemble a full-fledged community life around it. The synagogue was built in 1898, lost for religious life during Soviet times, and after the collapse of the USSR became an object of struggle for return to the Jewish community. Asman did not come there to a ready-made platform: the theater still remained in the building, there was no full-fledged community infrastructure, and the task was not just to “open the synagogue,” but to turn it into a real religious and public center of Kyiv.

This is a very important point. In the case of Asman, the Brodsky Synagogue is not just a place of service. It is his main Kyiv project and symbol.

After the theater left the building in 1997, Asman led the restoration work, and three years later the synagogue reopened. He directly explained his plan this way: he did not want to build a “European museum synagogue,” he wanted to make a Jewish home and a Jewish community center. It is this formula that makes him a special figure: he envisioned the Kyiv community not as a facade religious institution, but as a living center capable of gathering people, returning them to practical connection with Judaism, and building a system of assistance, education, and identity.

Around the Brodsky Synagogue under Asman, not only a prayer but also a social environment grew.

Since 1995, he and his family have been restoring Kyiv’s Jewish life through community programs, school education, food for the needy, religious services, and assistance infrastructure. Even if part of these formulations comes from his own team, independent media confirm the general vector: the Brodsky Synagogue under Asman became not just a place of worship, but a full-fledged center of the Kyiv Jewish community. This is important for the section on modern Chabad: here the typical Chabad logic is visible — not separately “rabbi,” separately “synagogue,” separately “social assistance,” but all at once, in one node.

After 2014, his role became even wider. It was after the annexation of Crimea and the start of the war in Donbas that Asman created the Anatevka settlement near Kyiv — as a place for Jewish families who became internally displaced persons.

The project was named after the famous shtetl from the world of Sholem Aleichem, but it was rooted in Ukrainian reality: it was not a literary decoration, but a real response to the wave of forced relocation. In Anatevka, houses, a wooden synagogue, schools, and space for hundreds of people appeared. For understanding the scale of Asman’s figure, this is very important: he turned out to be not only a rabbi of a city synagogue but also the creator of a separate community settlement for Jews displaced by the war from their usual lives.

After the start of the full-scale Russian invasion in 2022, it was this ability to quickly translate the religious community into emergency rescue mode that made Asman one of the most notable figures of Jewish Ukraine. The Brodsky Synagogue, serving the Kyiv Chabad-Lubavitch community, became a transit point for Jews fleeing from combat areas, and Asman himself was the person behind the evacuation efforts. His official office today states that the structure under his leadership helped evacuate more than 40,000 Ukrainians and continues to conduct large-scale humanitarian work; this figure is best presented as an estimate of his office, but the fact of wide evacuation and humanitarian activity is confirmed by independent publications.

It was during this period that Asman stepped out of the framework of a purely religious leader and became the media face of a significant part of Ukrainian Jewry.

Over the past three decades, he first led the Kyiv community, and then became a notable figure already at the national level; during the full-scale war, he traveled to the front line, made international appeals, visited Washington, and abroad raised the issue of Russian aggression against Ukraine. His frontline trips, viral support videos, and his role as a person who made the community a center of assistance not only for Jews but also for civilian structures and those in need in general. For your article, this is the strongest stroke: Asman is not a cabinet rabbi and not an internal communal administrator, but a field, military, humanitarian, and public leader.

There is also another important aspect — his place in the system of military and public representation.

In April 2023, the ceremony of appointing Rabbi David Milman as a chaplain for Jewish servicemen of Ukraine took place precisely in Asman’s office in the Brodsky Synagogue. This is symbolic: Asman’s Kyiv platform has become not only a place of prayer and assistance to refugees but also a point from which Jewish religious life intersects with the Ukrainian army and the state system of military service. For the section on Chabad in modern Ukraine, this is a very valuable detail because it shows how the community has integrated into the reality of a warring country.

That is why Moshe Asman in the section on modern Chabad in Ukraine is better written about not in one line, but as a separate phenomenon. He combines several roles at once: a Chabad rabbi by origin and school, the restorer of the Brodsky Synagogue, the creator of the Kyiv community center, the initiator of Anatevka, the organizer of evacuation and humanitarian assistance during the war, and one of the most notable international voices of Ukrainian Jewry. If Dnipro gives Chabad in Ukraine its institutional backbone, then Asman’s line gives it a metropolitan, public, and in many ways human face.

Why this is important right now

For Israel and world Jewry, the story of Schneerson is not only the story of one genius but also the story of how Jewish life can return from almost complete destruction.

Nikolaev, Yekaterinoslav, Soviet persecutions, war, exile, emigration — all this could have remained only a tragic tale of a lost world. But in the case of Schneerson, something else happened. From the Ukrainian Jewish experience grew a global religious network; and decades later, this network itself returned to Ukraine — already in the form of rabbis, schools, communities, and memorial work.

That is why the formula can be harsh and clear: Menachem Mendel Schneerson is not just a great Jewish leader born on the territory of present-day Ukraine. He was a man whose family, spiritual, and early public biography grew out of the Ukrainian Jewish space; and his legacy today is again present in Ukraine both as memory and as a living institutional network.

You arrive in Warsaw, Berlin, Prague, or another country. The plane is just taxiing to the terminal, and you already need the internet: to write to your family on WhatsApp, open Google Maps, call a taxi, find the hotel address.

Previously, the choice was quite clear: either use the roaming of your Israeli operator or look for a local SIM card after arrival. The eSIM technology added a third option — to purchase a mobile package in advance and load it onto the phone digitally.

This is exactly how Airalo works.

But here it is immediately worth separating two concepts that are often confused. eSIM is a technology. Airalo is a service through which you can purchase a mobile package for eSIM.

What is Airalo in simple terms

Airalo calls itself an international eSIM marketplace. In its terms, the company more precisely defines its role as an aggregator and platform for communication services: it collects offers from mobile connectivity providers and sells the corresponding eSIM packages to the user. Currently, the service offers connection options for more than 200 countries and destinations.

Therefore, perceiving Airalo as another Cellcom, Partner, or Pelephone is not quite correct.

The user opens the Airalo website or app, selects a country or region, buys a suitable package, and receives a digital eSIM that can be installed on a compatible smartphone. Already in the destination country, the phone uses this eSIM to connect to a supported mobile network.

No plastic card needs to be received.

For a person, it looks something like this:

country → internet package → payment → eSIM installation → network connection after arrival.

You can view available Airalo options for the travel country here:

https://airalo.pxf.io/QYWr76

And what is eSIM and where is it located?

A regular SIM card is familiar to almost everyone: a small plastic card with a chip that we insert into the phone.

With eSIM, the principle is different.

The necessary module is already built into a compatible device, so there is no need to change the physical card. After purchase, the user downloads a digital profile of the operator or service provider onto the smartphone. Airalo allows installing purchased eSIMs through the app, QR code, or manual data entry — the available method depends on the device and specific offer.

Have you ever seen the “Add eSIM” option in iPhone or Android settings and didn’t understand why it’s needed?

That’s exactly for such cases.

Moreover, your main Israeli SIM or eSIM can remain in the phone at the same time.

This makes the technology especially interesting for Israelis who travel a lot between Israel, Europe, and other countries.

How Airalo works: from purchase to internet appearance

Let’s go through the whole process without advertising shortcuts.

First, the user goes to Airalo and selects the destination. For example, they are flying from Israel to Poland.

Next, you need to choose a package. Offers may vary in the number of gigabytes, validity period, supported networks, and availability of additional services. Airalo offers both packages with a certain amount of data and some options with other conditions, so the characteristics need to be checked directly before purchase.

After payment, the eSIM appears in the user’s account. In most cases, it becomes available almost immediately, although Airalo warns that sometimes processing may take longer.

Then the eSIM is installed in the phone.

After arrival, you need to enable the corresponding line and select it for mobile data transmission. When the installed eSIM registers in the supported network of the destination country, the phone receives mobile internet within the purchased package.

That is, technically, Airalo does not create a separate Wi-Fi for the tourist. The phone still connects to a regular mobile network — just access to it is arranged through the downloaded eSIM.

And what will happen to my Israeli number?

This is one of the main questions for the Israeli user.

Suppose your permanent number from Partner, Cellcom, Pelephone, or another operator is in the phone. To use the tourist eSIM, it is not necessary to delete it.

If Dual SIM support is available, the phone can use different lines for different tasks. For example:

• leave the Israeli SIM active for your number, calls, and SMS;
• assign Airalo for mobile data transmission;
• WhatsApp and other internet applications will continue to work through mobile internet;
• the usual WhatsApp number does not automatically change from installing a new eSIM.

Airalo separately explains that when using a data-only eSIM, the user can leave another line active for voice communication and SMS.

But there is an important detail here.

If your Israeli SIM remains active abroad, the conditions for calls, SMS, and roaming on this line are determined by your Israeli operator. The presence of Airalo itself does not cancel possible expenses on the main SIM.

Therefore, before departure, it is worth checking not only the eSIM but also the settings of your own line.

For NAnews — Israel News readers, this is perhaps more important than promises of “internet in a few minutes”: a mistake in choosing the data transmission line can make all the savings meaningless.

You can view available Airalo options for the travel country here:

https://airalo.pxf.io/QYWr76

Does Airalo provide a new phone number?

Not necessarily.

Airalo has different types of packages. Some are intended only for mobile data — data-only. Through such an eSIM, you cannot make regular voice calls or send traditional SMS from this line. However, WhatsApp, Telegram, Signal, and other services using the internet work through mobile data.

There are also offers that include mobile data, calls, and text messages. For example, Airalo offers global options with data, calls, and texts, but the availability of such functions needs to be checked for a specific package before payment.

Therefore, the formula “bought Airalo — got a foreign number” is incorrect.

Sometimes a number or phone services are included in the package. Sometimes not.

If you need a local number, for example, for work, registration in a certain service, or for a long stay in the country, this parameter needs to be checked separately.

Local, Regional, or Global: why does Airalo have so many options

On Airalo, offers are divided into local, regional, and global eSIMs.

Local eSIM is designed for one country.

Flying from Israel only to Germany? Then it makes sense to first look at the package for Germany.

Regional eSIM covers several countries in a specific region.

Imagine the route:

Israel → Poland → Germany → Czech Republic.

Instead of a separate eSIM for each stop, you can check the European regional package and see if the necessary countries are included in the coverage.

Global eSIM is intended for trips across different countries and regions of the world. But the word Global does not automatically mean “works absolutely everywhere”: the list of supported countries needs to be checked for a specific offer.

Therefore, choosing a package only by its name is not worth it.

You can view available Airalo options for the travel country here:

https://airalo.pxf.io/QYWr76

What to check before clicking “Buy”

Here begins the most important part.

The mere fact that Airalo sells eSIM for your country does not mean that the first package you come across is right for you.

Before payment, NAnews — Israel News recommends checking at least the following parameters.

Does your phone support eSIM

Not all smartphones can work with eSIM. Moreover, support may depend not only on the model name but also on the specific version of the device and the market for which it was released. Airalo maintains a separate list of compatible devices and recommends checking compatibility before purchase.

Is the device locked to one operator

Airalo indicates that to install an eSIM, the device must be unlocked to work with other networks. If the smartphone is carrier-locked, this issue must first be resolved with your operator.

How much internet are you buying

1 GB for a few messages, maps, and checking mail is one story.

Work video calls, YouTube, uploading photos, and sharing the internet to a laptop is quite another.

You need to look not only at the price but also at the amount of data.

How many days is the package valid

Packages have a validity period. This can be, for example, 7, 15, or 30 days, although specific options vary.

When does the countdown start

This is especially important.

For most Airalo eSIMs, the validity period starts after activation, and activation usually occurs when the installed eSIM first connects to a supported network at the destination. But this is not a universal rule for absolutely every product: Airalo recommends opening Additional Information → Activation Policy and checking the conditions of a specific eSIM before purchase.

In other words, you cannot automatically assume: “I’ll buy today, and the 30 days will start counting only after the plane.”

First, we look at the Activation Policy.

Can you buy more internet later

For many eSIMs, additional Top Up packages are available, but the possibility of replenishment depends on the product. In the Airalo app, a corresponding function appears for compatible eSIMs.

Are there regular calls and SMS

If this is important — check before payment.

Not after.

Can you share the internet

Airalo reports that Personal Hotspot/Tethering can be used if supported by the device and the network used. Therefore, a person who needs the internet also for a laptop should better check this point separately.

What is cheaper: Airalo, local SIM, or Israeli roaming?

Here we deliberately will not write that Airalo eSIM is “always cheaper.”

There is no such universal rule.

Operator prices, roaming packages, and eSIM offers change. Moreover, for two people flying to one country, the optimal options may turn out to be different.

It is more correct to compare the three solutions before each trip.

Israeli operator roaming is convenient because the user practically does not need to install anything. But the cost depends on your operator and the purchased package.

Local SIM card may sometimes be more attractive in terms of data volume or conditions. However, it usually needs to be received or purchased from a local operator and go through the provided connection procedure.

Travel eSIM like Airalo is primarily interesting because the internet issue can be resolved before the trip and without removing the main SIM from the phone.

Therefore, the question should not be “what is always cheaper?”, but:

What exactly do I need on this trip and how much will it cost for each of the three options?

When Airalo can really be convenient

Let’s take a few situations familiar to the NAnews audience.

An Israeli arrives in Europe for only three to four days. He doesn’t need a local contract and a new number. He needs maps, WhatsApp, websites, taxis, and mail.

Another scenario: a person arrives in an unfamiliar country late in the evening. He doesn’t want to look for a mobile operator’s store and deal with local tariffs right after the airport.

The third option is a trip through several European countries at once. In this case, a regional eSIM can eliminate the need to buy a separate SIM at each stop. Airalo offers regional options for traveling through multiple countries.

Another scenario familiar to our audience is trips between Israel, Ukraine, and European countries. Communication is often needed not ‘tomorrow after I find a salon,’ but immediately: to write to family, open navigation, check a train, or order a car.

This is where the very idea of eSIM becomes clearer than any advertisement.

You can view available Airalo options for the country of your trip here:

https://airalo.pxf.io/QYWr76

When Airalo may not be the best option

There are also reverse cases.

If your phone doesn’t support eSIM at all, buying such a package is pointless.

If you need a full local phone number for several months, a local operator may be a more logical solution.

If a very large amount of mobile traffic is needed, offers should be compared — a local tariff may be more interesting.

If your Israeli operator already offers a suitable roaming package at a good price, installing an additional eSIM may simply not provide a noticeable advantage.

Finally, for someone who absolutely doesn’t want to deal with Dual SIM settings, it may sometimes be easier to activate a pre-purchased roaming package from their operator once.

Technology is convenient when it solves a problem. Not the other way around.

A few settings that are better done at home

If you still choose eSIM, don’t leave the first acquaintance with it for the moment of boarding the plane.

It is more reasonable to install the profile with stable internet access and according to the specific eSIM instructions.

After installation, give the lines clear names. For example:

Israel

Travel

or:

Partner

Airalo Europe

This way, there’s much less chance of confusing them later.

Before use, check which SIM is assigned for mobile data, which is for calls, and whether Data Roaming needs to be enabled for the tourist line according to your package instructions.

And one more point that is easy to underestimate: do not delete the eSIM just because you don’t need it right now. Airalo warns that eSIM usually cannot be reinstalled after deletion and recommends temporarily disabling the profile if further use is planned.

Disabling and deleting are not the same.

What NAnews checked before this publication

It is important to outline the boundaries of the material here.

The editorial team checked the instructions relevant as of August 2026 for purchasing and installing eSIM, device compatibility, operation of data-only packages, retention of the main SIM, activation times, and traffic replenishment. Official Airalo pages and the company’s help center were used for the material.

At the same time, we do not present this article as an independent test of Airalo’s mobile network quality in each country. Speed, 4G/5G availability, and coverage quality depend, among other things, on the specific package, partner network, location, and connection conditions.

The next level of verification is the actual purchase of an eSIM, installation on a specific smartphone, and testing during a trip. Such material already makes sense to do separately, with screenshots and actual results.

Pros and limitations of Airalo that are already visible

The main advantage of eSIM in travel is the absence of the need to change a physical card. Communication can be prepared in advance, and the main line can be left in the phone with a compatible device.

The second advantage is the choice between one country, a region, and broader international coverage.

The third is management through the app: Airalo allows you to purchase packages, see your eSIMs, and for supported options, buy additional traffic.

But the limitations are no less real.

A compatible and unlocked smartphone is needed.

Not every package provides a phone number and regular calls.

Different eSIMs have different validity periods and activation times.

And the cost still needs to be compared with alternatives directly before the trip.

So who makes sense to try Airalo?

First of all, a person who needs mobile internet immediately after arrival and who doesn’t want to change the main SIM card.

This option is especially understandable for short trips and routes through several countries.

Airalo is interesting here not as ‘another foreign operator,’ but as a way to buy access to the mobile network of the desired country in advance and load it directly into the phone.

But before paying, ask yourself five questions:

Does my phone support eSIM?

Which countries are covered?

How many gigabytes do I really need?

Do I need regular calls and SMS?

And is the specific package more advantageous than my operator’s offer?

If the answers fit — then you can choose eSIM.

Check available Airalo eSIMs for your trip’s country: https://airalo.pxf.io/QYWr76

Lviv. Birth and Roots

Dmytro Bohdanovych Fialka was born on June 21, 1983, in Lviv. It was the city where everything began for him: football, first friends, the smell of the yard, and cold morning training sessions at the school stadium. He grew up in a family that valued hard work and knew the price of responsibility. And, as acquaintances later recalled, he was focused from childhood — never fussed, acted calmly and precisely.

When he was about fifteen, the family moved to Israel. Repatriation, a change of language, a different climate and culture — all of this was a challenge. But it was there, in Israel, that Fialka learned to overcome himself.

Israel. Service and Formation

After moving to Israel, Dmytro graduated from school and obtained citizenship. He served a three-year term in the Israel Defense Forces (IDF), in the “Nahal” brigades, and participated in combat operations against the “Hezbollah” group during the Second Lebanon War.

This chapter of his life became foundational. There, in the dusty valleys and hot positions, he understood what discipline was, what trust meant, and the responsibility for others. He later often told friends: “The army made me a man. I don’t regret a single day.”

The service ended, but the habit of acting, not talking, remained. And then football reappeared in his life.

Coach at “Maccabi Be’er Sheva”

From 2008 to 2013, Dmytro Fialka worked as a coach for the youth teams of the “Maccabi Be’er Sheva” club. In the official records of the Israel Football Association (IFA), he is listed as דימה פיאלקה (Dima Fialka).

He coached teenagers, led them to tournaments, and helped them find confidence on the field. One of his trainees was Or Dadia, who later became a player for the “Hapoel Be’er Sheva” club. In an interview, he said:

“Dima was my first coach. He could explain without shouting. After he left for Ukraine, we still corresponded. He was interested in how I was playing. I will never forget this.”

For Fialka, football was not just a job. It was a language he spoke with children. He demanded from them the same as he demanded from himself — precision, respect, and honesty.

Return to Lviv and New Life

In 2015, Dmytro returned to Ukraine. The reason was simple and human — a sick grandmother. He settled again in Lviv, where he started. He met Eva, got married, and became the father of two children — a daughter and a son.

In Lviv, he continued his coaching work: first at the “Dynamo Lviv” club, then at the DYUSSH FC “Lviv”, where he worked with teenagers. Before the war, he coached the youth team of Dynamo Lviv, as confirmed by publications in Israeli and Ukrainian media.

Colleagues recalled that Dmytro always came first and left last. During training, he repeated:

“If you want to be listened to — be an example.”

He lived modestly but with dignity. He loved children, his family, and football. And, as Israeli journalists later wrote about him, “he lived between two flags, but never betrayed either.”

War. Volunteer and Commander

When Russia launched a full-scale invasion in February 2022, Dmytro did not wait for a summons.

He volunteered for the Ukrainian Volunteer Corps “Right Sector”, where he helped select and train recruits. Later, he signed a contract with the Armed Forces of Ukraine and became a platoon commander in the International Legion of Territorial Defense of the UAF — a unit that included both Ukrainians and foreigners, among them veterans from Israel, Poland, the USA, and Canada.

His call sign was “Ship”.

He did not like to talk much about the war. In one of the messages to friends, he wrote:

“There are no strangers here. Everyone is your own if they are nearby.”

Fighters recalled that he knew how to maintain order, never lost composure, and never left his subordinates.

Death near Bakhmut

On September 1, 2022, Dmytro Fialka died near Bakhmut while performing a combat mission. According to official Ukrainian and Israeli media reports, he received a gunshot wound to the head.

Dmytro’s body remained in territory controlled by Russian forces. For six weeks, his family and volunteers fought for his return. On October 11, 2022, his remains were returned to Ukraine as part of a body exchange between Ukraine and Russia.

This news was covered by major Israeli and Ukrainian media. Times of Israel reported that “the body of the former Israeli soccer coach was returned to Ukraine after exchange negotiations.” Ynet clarified that this exchange was the result of significant diplomatic and humanitarian efforts.

Israeli Family and Burial Decision

In Israel, in Be’er Sheva, where Dmytro’s mother and younger brother lived, the news of his death caused deep shock. Relatives began a fundraising campaign — about 15,000 shekels to transport the body for burial in Israel.

But Dmytro’s family in Lviv decided otherwise. His wife Eva insisted that he should remain where he lived and for what he died — in Ukraine. This dilemma was painful for both sides, but the decision was made calmly, with respect. Israeli relatives returned the collected funds to donors, calling it “a tribute of memory and love without borders.”

There was no conflict in this story. There was only pain, shared between two countries.

Funeral in Lviv

On October 21, 2022, Dmytro Fialka was buried in the Jewish section of Yaniv Cemetery in Lviv. The ceremony was attended by representatives of the Jewish community, Israeli diplomats, volunteers, and his former students.

Two flags — Ukrainian and Israeli — stood side by side. Not as a symbol of division, but as a sign that one person can be a home for two nations at once.

Radio Liberty wrote that words about his courage and modesty were spoken at the funeral. He was not a politician, did not strive to be a hero. He simply did what he considered right.

Memory and Recognition

After Dmytro’s death, his name appeared in the memorial lists of the International Legion of the UAF. In Israel and Ukraine, dozens of publications were written about him — from sports portals to major publications.

The Israel Football Federation confirmed his status as a former coach of the “Maccabi Be’er Sheva” club. On social media, Israeli players and coaches posted photos with the caption “Dima Fialka – forever coach.” In Lviv, he is remembered as a teacher who could speak to children so that they listened not out of fear, but out of respect.

A Man Between Flags

Dmytro Fialka lived a life that cannot be measured in kilometers. He was born in Ukraine, grew up in Israel, returned to Ukraine, and died defending it.

Israeli media wrote about him warmly. Israel Hayom called him “a soldier of two homelands,” Ynet — “a coach remembered by everyone who learned from him to be strong.” Ukrainian sources — “a man who understood that freedom knows no borders.”

He did not leave behind loud speeches — only an example. And this example is worth more than any awards.

Moral and Conclusion

The story of Dmytro Fialka is not about death. It is about the choice a person makes when they cannot do otherwise. About the fact that true belonging to a country is not a passport, but an action.

He was a Jew, a Ukrainian, an Israeli. He was a father, a husband, a coach, a soldier. And he became a person who proved: loyalty is not geography, but an inner truth.

When we see two flags side by side — Israeli and Ukrainian — we should remember that sometimes one person can connect them more strongly than dozens of diplomatic agreements. Such a person lived. His name was Dmytro Fialka.

Moral: Memory That Unites Two Nations

There are dozens, hundreds of such destinies. People whose lives passed between Israel and Ukraine, between two homelands, between two worlds that seemed distant until pain brought them closer.

These are stories of Israelis of Ukrainian origin, IDF veterans, volunteers, doctors, IT specialists, and ordinary citizens who stood alongside Ukrainians during the war. And each of them, like Dmytro Fialka, carries a part of a common code — human and honest.

When society remembers such people, it becomes stronger. Memory is not just an archive. It is a mirror of conscience. It reminds us that the true connection between countries is born not in offices, but in the actions of those who do not seek profit, who simply do what they consider right.

Dmytro Fialka showed that patriotism can be dual, but loyalty is one. He lived at the intersection of cultures, spoke two languages, prayed in different words, but in his heart had one principle: life is worth living with honor.

Society — both Ukrainian and Israeli — is obliged to remember such people. They become a bridge between nations that too often share pain. And it is thanks to such stories that we see that heroism is not about war, but about humanity.

Main Sources:

• Ynet — גופת מאמן הכדורגל הישראלי שנהרג בקרבות הוחזרה לאוקראינה
• Times of Israel — Body of former Israeli soccer coach killed in Ukraine returned in prisoner swap
• Israel Hayom — הישראלי שנהרג באוקראינה הובא למנוחות בלבוב
• Bhol — גופת ישראלי שנהרג באוקראינה הוחזרה לישראל במסגרת חילופי גופות
• KAN News — אזרח ישראלי נהרג בלחימה באוקראינה
• Walla News — גופת האזרח הישראלי שנהרג באוקראינה הוחזרה לישראל
• Radio Liberty — Dmytro Fialka, killed near Bakhmut
• Ukrinform — A Ukrainian who served in Israel died
• ZAXID.NET — Dmytro Fialka, who died at the front, was buried in Lviv
• Wikipedia (ukr.) — Fialka Dmytro Bohdanovych
• Israel Football Association (IFA) — registry of coaches of the Maccabi Be’er Sheva club

For the Israeli audience, there is a particularly important detail in this poster: the tour starts from Israel.

The first concert is scheduled for November 10, 2026 in Tel Aviv, at the Reading 3 club.

The next day, November 11, 2026, the band will perform in Haifa, at the Theatron Hatzafon hall.

Details and tickets are published on the tour page on UNOW: https://unow.com.ua/tour/boombox-eu/

Why this tour starts with special meaning

Boombox is one of the most recognizable Ukrainian musical phenomena of the last two decades.

The band was founded in 2004 and became known for its combination of rock, hip-hop, soul, and live stage energy.

But after February 2022, Boombox’s story gained another dimension.

The band’s leader, Andriy Khlyvnyuk, became one of the voices of Ukrainian resistance.

His a cappella performance of “Oh, the Red Viburnum in the Meadow” on Sophia Square in Kyiv became a symbol of Ukraine’s struggle and gained viral popularity far beyond the country’s borders.

This song was picked up by musicians, volunteers, artists, and ordinary people in different countries.

Thus, the Ukrainian melody turned into an international flash mob supporting Ukraine.

Therefore, “Dronotour ’26” is not just a concert route.

It’s a meeting with a band for whom music, stage, donations, merch, and public voice have become part of one big story — a story of help, memory, resistance, and connection with Ukraine.

Boombox concerts in Israel

Tel Aviv — November 10, 2026

The first concert of “Dronotour ’26” will take place in Tel Aviv.

Venue — Reading 3.

The UNOW page for this date lists the starting ticket price — from 249 ILS.

For Israel, this is the main start of the tour: it is from Tel Aviv that the entire Boombox route through European countries begins.

Haifa — November 11, 2026

The second Israeli concert will take place in Haifa.

Venue — Theatron Hatzafon.

The tour page lists the starting ticket price — from 219 ILS.

For northern Israel, this is a separate important date because Haifa traditionally gathers a large audience connected with Ukraine, Ukrainian culture, and the Russian-speaking scene without political slogans, but through music, memory, and personal experience.

Details and tickets are published on the tour page on UNOW: https://unow.com.ua/tour/boombox-eu/

Route of “Dronotour ’26” by cities

Bratislava — November 19, 2026

After the Israeli concerts, the tour will continue in Bratislava.

Venue — MMC.

This date opens the European part of the route after the start in Israel.

Frankfurt — November 21, 2026

The next stop is Frankfurt.

The concert will take place at Haus Sindlingen.

Germany occupies a prominent place in the tour route: several German cities are included in the Boombox poster.

Stuttgart — November 22, 2026

In Stuttgart, the band will perform at LKA Longhorn.

This date follows immediately after Frankfurt and continues the German block of the tour.

Düsseldorf — November 24, 2026

The concert in Düsseldorf is scheduled at Stahlwerk.

In the tour poster, this city is listed as one of the key stops in Germany.

Bremen — November 26, 2026

In Bremen, Boombox will perform at Aladin Music-Hall.

The route in Germany continues almost throughout the second half of November, showing the scale of the band’s audience outside Ukraine.

Dresden — November 27, 2026

The next date is Dresden.

Venue — Club Tante JU.

For Ukrainian listeners in Germany, such concerts often become not only a musical evening but also a meeting of the community, friends, and people with a shared memory of home.

Hanover — November 29, 2026

In Hanover, the concert will take place at Kulturzentrum FaUST.

This date closes another stage of the German part of the route before Hamburg.

Hamburg — November 30, 2026

The last November concert of the tour is announced in Hamburg.

Venue — Grosse Freiheit 36.

After Hamburg, “Dronotour ’26” will move to the December part of the route.

Dublin — December 2, 2026

Boombox will start December in Dublin.

Venue — Opium.

The band’s message separately emphasized that the route goes “from Israel to Germany, from England to Poland, from Ireland to Slovakia and the Czech Republic.”

Dublin just becomes the Irish point of this big tour.

London — December 3, 2026

In London, Boombox will perform at Electric Brixton.

The British date follows immediately after Dublin and is part of the December block of the tour.

Prague — December 5, 2026

In Prague, the concert will take place at SaSaZu.

The Czech Republic became one of the countries on the route where the Ukrainian audience has been particularly noticeable since 2022.

Krakow — December 7, 2026

The Polish part of the tour will start in Krakow.

Venue — Klub Studio.

The UNOW page for this date lists the starting ticket price — from 179 PLN.

Warsaw — December 9, 2026

The final date of the poster is Warsaw.

The concert will take place at Progresja.

The tour page lists the starting price — from 199 PLN.

It is Warsaw that concludes the announced route of “Dronotour ’26”.

What Boombox is bringing to this tour

The tour description states that Boombox will present the maxi-single “Zhiviy“.

The program will also include songs from various albums of the band.

Boombox formulated this very precisely: they will bring a new maxi-single on tour, enhanced by compositions under which listeners grew up, and under which their children are now growing.

This is an important detail.

Boombox has long ceased to be a band of one generation.

For some listeners, this is the music of student years and first concerts.

For others, it is the voice of wartime, a symbol of support for Ukraine, and a reminder that culture can also be a form of resistance.

The band separately addressed listeners with a request to buy tickets in advance, as well as to prepare money for donations and merch.

Therefore, the name “Dronotour” in this poster sounds not like an ordinary marketing move, but as a continuation of the line in which concerts help gather support for Ukraine.

Where to see details and buy tickets

Tickets, prices, cities, and venues are published on the UNOW tour page.

Before purchasing, it is worth carefully checking the city, date, venue, and ticket category.

For Israel, two dates are currently listed in the poster:

November 10, 2026 — Tel Aviv, Reading 3

November 11, 2026 — Haifa, Theatron Hatzafon

Details and tickets are published on the tour page on UNOW: https://unow.com.ua/tour/boombox-eu/

For NAnews readers — Israel News this is one of the main Ukrainian music posters of autumn 2026 in Israel.

Because “Dronotour ’26” starts here — from Tel Aviv and Haifa.

Author: Stas Shifer

In the new list of The Jerusalem Post (September 10, 2026), Volodymyr Zelensky was ranked 21st. Ahead of him are Palantir founder Alex Karp and investor Josh Kushner, who jointly took the 20th position. Immediately after the President of Ukraine, at number 22, are the head of the Shin Bet David Zini and the Chief of Staff of the IDF Eyal Zamir. Such a company itself explains what this ranking is trying to measure: not popularity, not attitude towards a person, and certainly not the degree of their religiosity, but influence.

The first place in 2026 was taken by Jared Kushner and Ivanka Trump — The Jerusalem Post associates their position primarily with American mediation and the history of the return of Israeli hostages. Benjamin Netanyahu was second, Gadi Eisenkot third, Naftali Bennett fourth. Further in the top ten are Ronald Lauder, Miriam Adelson, Wiz founder Assaf Rappaport, Howard Lutnick, Sam Altman with Mark Zuckerberg, and Bari Weiss.

Against this background, Zelensky’s 21st place looks very different than just a line in another newspaper Top 50.

In 2019, he was already eighth. There was no war then.

Zelensky’s first appearance in the ranking did not happen after the Russian invasion or even on the eve of the war. The Jerusalem Post placed him in eighth place back in 2019, a few months after the presidential elections in Ukraine.

Above him at that time were Mossad director Yossi Cohen, US Ambassador to Israel David Friedman, Benjamin Netanyahu, Benny Gantz, and Yair Lapid, Sigal Mandelker, Avigdor Lieberman, and journalist Bari Weiss. Following, ninth, was the head of the World Jewish Congress Ronald Lauder. For a politician who only took a state position for the first time that spring, eighth place was not an ordinary result.

The reason is also somewhat forgotten now. In 2019, Zelensky found himself in the middle of a huge American political scandal after a phone call with Donald Trump — the very plot that led to the first impeachment procedure of the US president. JPost then presented Zelensky precisely as the new Ukrainian president of Jewish origin, unexpectedly finding himself at the center of world politics.

That is, Zelensky was noticed as an influential Jew in the world even then when the words Shahed, Patriot, and F-16 were not associated with his name at all.

Then the interest faded. In the lists of The Jerusalem Post for 2020 and 2021, Zelensky is no longer there. In 2021, for example, Naftali Bennett and Yair Lapid jointly took first place — the editorial board considered their role in ending Netanyahu’s 12-year uninterrupted rule as the main political event of the year.

And then came February 24, 2022.

From No. 8 to No. 1: what changed in 2022

In the fall of 2022, The Jerusalem Post placed Zelensky in first place among the most influential Jews in the world. Not among Ukrainian politicians and not among representatives of the diaspora — in the entire ranking. Second was then Israeli Prime Minister Yair Lapid, third was French Prime Minister Élisabeth Borne, fourth was US Ambassador to Israel Tom Nides, Netanyahu took the fifth position.

The editorial board explained the decision quite simply: after the Russian full-scale invasion, Zelensky turned from an unusual Eastern European president with an actor’s past into a global political figure. JPost wrote that the war tested him with a challenge that very few modern leaders face and effectively made him a world symbol of Ukraine’s resistance.

Here a second layer appeared — Jewish.

The Kremlin simultaneously told the world about the need for some kind of “denazification” of Ukraine and waged war against a state whose president is Jewish, and part of his family was destroyed during the Holocaust. Zelensky’s grandfather, Semyon Zelensky, served in the Red Army and fought against Nazi Germany. The president himself repeatedly said that only he survived from his grandfather’s family during the Holocaust.

This contradiction was too obvious for the Israeli audience to ignore.

At the same time, Zelensky himself never tried to make Jewishness the main element of his political biography. The Jerusalem Post in the current profile also recalls his words from 2019: the question of him being Jewish is somewhere around the twentieth place among the characteristics by which he defines himself. In 2026, the author of the JPost material builds part of the text around this: Zelensky is interesting to them not as a professional “Jewish leader,” but as a leader of a country who is also Jewish.

And here begins the not very comfortable part of this story for Israel.

Israel admired Zelensky, but Kyiv wanted more from him

Zelensky’s status in the Jewish world after February 2022 did not mean endless idyll between Kyiv and Jerusalem. On the contrary, the Ukrainian president quite quickly began to publicly ask Israel unpleasant questions — primarily about air defense systems and other military assistance.

Ukraine looked at Israel as a country that had learned to protect cities from missiles for decades and had unique air and missile defense technologies. Israel, on the other hand, looked at its own security, the Russian presence in Syria, the freedom of action of the Air Force, and relations with Moscow. These two logics were poorly accommodated in one sentence for quite a long time.

NAnews — Israel News | Nikk.Agency

Over the following years, the situation changed significantly on its own. Russia entered deeper into military cooperation with Iran, Iranian Shahed became one of the main means of Russian strikes on Ukraine, and the drone war from some distant Ukrainian experience turned into a topic that can no longer be separated from Israel’s own security.

We recently separately analyzed this link — what is known about Russian Geran and Iran’s interest in Geran-5 against the backdrop of the war with Israel and the USA:
https://nikk.agency/ot-shahed-k-geran-5/

So in 2026, an Israeli reads Zelensky’s biography quite differently than in 2022. Then Ukraine asked Israel to study its war. Now Israel itself is studying some things.

Not only Jerusalem Post: in 2022, Zelensky was noticed in the USA and the UK

There is another detail that is lost if you only look at The Jerusalem Post ranking.

In the same 2022, the American Jewish publication The Algemeiner included Zelensky at number 70 in the annual J100 — Top 100 People Positively Influencing Jewish Life. However, a caveat is needed here: this is not a list of “100 most influential Jews.” J100 consciously includes both Jews and non-Jews — the editorial board calls positive influence on Jewish life and Israel the criterion.

About Zelensky, Algemeiner then wrote that the President of Ukraine has probably become the most famous Jewish politician in the world and a symbol of resistance to the Russian invasion. At the same time, the publication did not hide his dissatisfaction with Israel for refusing to provide military assistance to Kyiv. That is, even within the laudatory ranking, the relations between Ukraine and Israel were shown without a sweet picture.

And at the end of December 2022, the British The Jewish Chronicle went even further. In the selection of the main Jewish figures of the year, the editorial board placed Zelensky first and wrote that if it were a formal ranking, the Ukrainian president would “undoubtedly” take No. 1. He was called there “a modern Maccabee”, comparing Ukraine’s resistance to the struggle against a much stronger opponent.

Now this language may seem too pompous. At the end of 2022, in part of the Jewish world, it sounded quite natural — the mood was exactly like that.

Then Zelensky disappeared from the ranking again

And here’s what’s curious: the first place did not turn into a lifetime subscription.

In the JPost ranking for 2023, Zelensky is no longer there. The Ukrainian theme remained: the editorial board then placed Yael Eckstein and Roman Abramovich at 22nd place for helping Ukraine, but the country’s president did not make the list.

The editorial board did not separately explain the reasons, so it is not worth inventing them for it. But the political background is clear. For each such list, the past year is important, not the cumulative merits of a person over a decade.

In 2024, Zelensky returns — already in 22nd place. The Jerusalem Post defines him as a wartime president and role model for democracy — a president of a warring country and an example for democracy. The publication again writes about the war, Ukraine’s ability to continue resisting, Western support, and separately — about the Jewish history of Zelensky’s family.

In 2025, he is again not among the fifty. Then the list was topped by Netanyahu, second was Steve Witkoff, third was Mossad director David Barnea, fourth was Chief of Staff Eyal Zamir. JPost itself formulated the principle very clearly: it is about influence, not approval.

And now 2026 — Zelensky appears again, now at number 21.

Why he returned right now

In the new JPost article, the emphasis is already somewhat different. Zelensky is called “the Jewish president who became the face of Ukraine’s resistance”, but much is said not only about politics. It is separately noted how the Ukrainian army, with fewer resources, used technological solutions and drones that significantly changed modern warfare.

The publication also provides the heavy numbers of this war: according to estimates used by JPost, about 55,000 Ukrainian military personnel and at least 16,874 civilians have died, and about 20% of the country’s territory remains out of Kyiv’s control. These numbers should be perceived exactly as they are — as data provided by The Jerusalem Post to justify its own choice, not as a final universal assessment of all the losses of the war.

For the Israeli reader, there is almost a mirror story here.

In 2022, Ukraine looked at Israel and asked how to defend against missiles and Iranian drones. In 2026, Israeli military and specialists are already closely examining the Ukrainian experience of drone warfare, interceptions, cheap means of destruction, and the fight against Russian-Iranian technologies.

And here the 21st place ceases to be just a compliment to Zelensky.

Zelensky is not alone there: the Ukrainian trace in the Top-50 is much wider

There is another detail in The Jerusalem Post ranking that is easy to miss if you only look at Volodymyr Zelensky’s 21st place. The President of Ukraine is far from the only person in this list whose biography is connected with Ukraine.

Moreover, in two cases, it is not about distant family roots at all.

In 15th position along with Bezalel Smotrich, Itamar Ben-Gvir, Aryeh Deri, Gideon Sa’ar, Avigdor Lieberman, and Yair Lapid, The Jerusalem Post placed Yuli Edelstein. The Israeli politician was born in Chernivtsi on August 5, 1958. The official biography of the Knesset today directly indicates the place of birth — Ukraine. In the USSR, Edelstein was a refusenik, secretly taught Hebrew, was arrested by the KGB in 1984, and received three years in camps. He was able to repatriate to Israel in 1987, and much later became the Speaker of the Knesset.

At the opposite end of the list, under No. 46, is a group of major entrepreneurs, among whom is Jan Koum — co-founder of WhatsApp. And here the Ukrainian connection is even more obvious. Koum was born in Kyiv in 1976, in a Jewish family, spent his childhood in Fastiv, Kyiv region, and moved to the USA with his mother as a teenager in 1992. In his current profile, The Jerusalem Post also directly calls him a Ukrainian-born American — an American born in Ukraine.

But if you count not only the place of birth but also family roots, the Ukrainian map of the ranking expands even further.

In 19th place along with Jerry Seinfeld and Gwyneth Paltrow is Steven Spielberg. His connection to Ukraine is not from the series “once ancestors lived somewhere in the Russian Empire.” The director himself said that three out of four of his grandparents were born in Ukraine. Among the places he named are Kamianets-Podilskyi and Sudylkiv, the current Khmelnytskyi region. Spielberg has visited Ukraine and spoke of himself as an American of the second generation in a family of immigrants from there. In the JPost ranking, he stands even higher than Zelensky — however, he shares the position with two other Hollywood representatives.

There is a Ukrainian trace significantly higher — in 12th position. There The Jerusalem Post combined New York Police Commissioner Jessica Tisch and Julie Menin. The Tisch family is one of the most famous Jewish business dynasties in the USA, but the American part of its history began with emigration from Ukraine. Jessica’s ancestors came to the United States in 1904, and the family’s surname was then Tichinsky — Tishinsky. Already in America, it turned into Tisch.

It turns out to be quite an interesting picture. In one 2026 ranking, we see Zelensky from Kryvyi Rih, Edelstein from Chernivtsi, Koum born in Kyiv and raised in Fastiv, Spielberg, a descendant of Jews from Kamianets-Podilskyi and Sudylkiv, and Jessica Tisch, whose ancestors came to America from Ukraine more than a century ago.

This does not mean, of course, that The Jerusalem Post compiled some hidden “Ukrainian ranking.” Each of them has their own story, country, and reason for being in the Top-50.

But for the Ukrainian-Israeli story, the coincidence is still strong. At least five figures in the current list have a direct biographical or family connection to Ukraine. And in this sense, Zelensky’s 21st place is only the most visible part of a much older connection between Ukraine, Israel, and the Jewish world.

No. 8, then No. 1, now No. 21 — but the line is more important than the place

If you restore only the confirmed positions of Zelensky in the main ranking of The Jerusalem Post, it turns out to be a rather torn biography: No. 8 in 2019, No. 1 in 2022, No. 22 in 2024, and No. 21 in 2026. Between these appearances, there were years when Zelensky’s name was not in the Top 50 at all.

That’s why the current ranking is more interesting than the news “Zelensky took 21st place.”

In 2019, Israel saw a young Ukrainian president of Jewish origin, unexpectedly bursting into world politics. In 2022 — a person who stayed in Kyiv after the Russian invasion and became an international symbol of resistance. Then the attention shifted to other directions, including after October 7 and Israel’s own wars. Now Zelensky has returned to the ranking already in a world where the Russian-Ukrainian and Middle Eastern wars sometimes intersect through Iran, drones, air defense, American politics, and the same players.

The search query “Zelensky — Jew” once more often led to conversations about his origin, parents, or grandfather-frontline soldier. Now other questions stand next to it: what place does Zelensky occupy among the most influential Jews in the world, why did The Jerusalem Post place him at 21st place in 2026, and how has this ranking changed since 2019.

The answer, if very briefly, is this: it was not so much Zelensky who changed.

The world around him changed. And with it — what Israel and Jewish media considered him influential for.

https://renovation.nikk.co.il/

That is why the topic of apartment painting goes far beyond repair as such.

In northern Israel, it is closely linked with trust, local housing specifics, humidity by the sea, old housing stock, apartments after tenants, and the owner’s desire to put the property in order without heavy capital intervention. For NAnews readers, this story is also interesting because it very accurately shows how client behavior is changing in Israel: people are less and less reacting to the loud ‘cheap’, and more and more looking for peace of mind, a clear estimate, and normal human organization of the process.

Why apartment painting has become a separate topic for the Israeli housing market

In theory, painting seems like one of the simplest services. But in reality, it often becomes decisive for the perception of an apartment. Old traces from fixtures, stains on the ceiling, scuffs, unevenly painted areas, traces of dampness, darkened corners, visual fatigue of the walls — all this makes the housing less attractive, even if otherwise it is quite suitable for living.

For Haifa and the entire Krayot belt, this is especially noticeable. Humidity, the age of some buildings, an active rental market, and constant tenant turnover lead to the fact that it is the walls and ceilings that begin to show the apartment’s fatigue the fastest. Therefore, painting in the local reality is not a cosmetic trifle, but a full-fledged tool for preparing real estate.

Where this is especially felt

The most typical scenarios for northern Israel look like this:

• the apartment is being prepared for a new family to move in;
• the housing needs to be quickly refreshed after tenants;
• the owner wants to make the property visually tidier before selling;
• after dampness, stains, or a local leak, the room needs to be returned to a normal appearance;
• the family does not want to start a major renovation but wants to remove the feeling of neglect.

In all these cases, the client is looking not for ‘the cheapest painting’, but for a solution that will relieve household and financial anxiety.

Why the Israeli client looks at such a service differently

In Israel, there is a very strong sensitivity to time and predictability of expenses. People are willing to pay not only for manual work but also for the absence of chaos. That is why for Haifa, Kiryat Ata, Kiryat Bialik, Kiryat Motzkin, Kiryat Yam, Kiryat Haim, Nesher, and Tirat Carmel, not abstract promises of quality work best, but specific and understandable formulations: a predetermined volume, agreed deadlines, the ability to work in a residential apartment, neatness, help with damp walls, and no sudden additional charges.

What exactly the apartment painting market in Haifa and nearby sells

If you look at how the topic of apartment painting is presented in Israel, it quickly becomes clear: the market sells not just a master. It sells peace of mind, speed, a clear price, and no surprises. This is the key logic that today cannot be ignored by either business or the editorial office if it wants to honestly explain to the audience why some offers work better than others.

The main triggers that the client responds to

Urgency

One of the strongest motivators is the ability to do it quickly. Before moving in, after tenants, before holidays, before selling — in these situations, it is important for a person not in a month, but now. Therefore, the promise of quick deadlines and a predetermined schedule has become one of the strongest market arguments.

Work in a residential or furnished apartment

This is no longer an additional bonus, but a full-fledged competitive advantage. Not every family can move out furniture, vacate the apartment, and turn off normal life for several days. The ability to paint housing without moving and without completely freeing up space is a serious factor in choice.

Dampness, mold, and problematic walls

For coastal Haifa and parts of the northern regions of Israel, this is a separate topic. The client often looks not just for painting, but for a solution to a more painful problem: traces of moisture, mold, peeling old paint, and tired ceilings. Where the contractor can not just ‘paint over’, but honestly assess the condition of the surface and prepare it, trust is higher.

Clear estimate before starting

The Israeli client is extremely sensitive to an inflating price. Therefore, the strongest offers are those where the estimate is discussed in advance, the volume is fixed before the start, and does not spread during the process.

Cleanliness and neatness

For a residential apartment, this is one of the main factors. People are not afraid of the painting itself, but of turning the house into a mess. Where neat work, furniture protection, and normal handover of the object are promised, conversion is higher.

Why a cheap offer is not always the best for the northern Israel market

At first glance, it may seem that the one who promises a lower price wins. But in reality, too aggressive cheap offers often attract not the highest quality leads. The client comes for the price ‘from…’, and then faces the fact that in reality, everything is more expensive, more complicated, and more unpleasant. As a result, both sides are dissatisfied.

For Haifa and Krayot, a different model works stronger. Not ‘from 400 ₪ and then we’ll see’, but a calm bundle:

• fix the volume in advance;
• work neatly even in a residential apartment;
• help with mold, dampness, and problematic walls;
• do not impose unnecessary;
• discuss deadlines in advance;
• do not create sudden additional charges out of thin air.

This logic is perceived today as mature and reliable. For the Israeli audience, this is much closer to the real request than the loud ‘cheapness at any cost’.

How this is related to the real estate market and the psychology of the apartment owner

Painting is also about control. When an apartment is being prepared for rent, sale, or occupancy, the owner wants to quickly regain a sense of manageability. He is not always ready for large-scale repairs, but wants to remove obvious visual problems.

Here the practical power of the service is manifested. Well-organized painting allows:

• quickly change the first impression of the apartment;
• make the property visually brighter and tidier;
• reduce the feeling of ‘fatigue’ without heavy investments;
• prepare the housing for the next stage of use.

For the Israeli reality, this is especially relevant in cities where the rental market is active, and apartments often work as an investment asset. And here NAnews — Israel News can look at the issue more broadly than the household level: painting becomes part of a real estate management strategy, not just a household trifle. That is why NAnews — Israel News | Nikk.Agency considers this topic not only as a service but also as socio-economic: it is about how Israelis reduce costs, speed up housing preparation, and try to minimize stress around property.

What is especially important for Haifa, Krayot, Nesher, and Tirat Carmel

The local context is critical here. You cannot talk about painting an apartment in a conditionally new residential complex and in an old house with a history of dampness, dozens of traces of previous rentals, and walls that have not been updated for years in the same way.

Local specifics of the area

For this zone, the following are characteristic:

• old housing stock;
• coastal humidity;
• apartments after long-term rentals;
• the need to quickly prepare housing for re-renting;
• high sensitivity to deadlines and price.

That is why a separate service page, separate advertising, and a separate presentation of the topic work better than general texts ‘about repairing everything in the world’.

Why it is important to list cities, not hide behind the word ‘Krayot’

For trust and SEO, it is very important to say not only ‘Krayot’, but specifically: Kiryat Ata, Kiryat Bialik, Kiryat Motzkin, Kiryat Yam, Kiryat Haim, plus Nesher and Tirat Carmel. When a person sees their place directly, the text is perceived as a response to their real situation, not as a universal template.

Which offers really work best

Below is a short table of what most effectively removes client fear and better sells the service in this market.

What apartment owners should consider before ordering painting

Before choosing a contractor, it is useful for the owner to check not only the price but also the logic of the offer itself.

What to look at first

Is there a clear explanation of the scope of work

If it is unclear what exactly is included in the price, there will almost always be problems later.

Are they ready to work in a furnished apartment

For families and busy people, this is often one of the main questions.

Is there an honest conversation about problem areas

If there are traces of moisture on the ceiling or mold on the walls, it is important not the promise ‘everything will disappear’, but a real assessment.

Do they understand the local specifics

Haifa and northern Israel are not an abstract market. Here, humidity, old stock, and quick housing preparation scenarios are important.

Where you can view services on the topic

Russian version:

https://renovation.nikk.co.il/

Hebrew:

https://renovation.nikk.co.il/he/

English version:

https://renovation.nikk.co.il/en/

Conclusion

Apartment painting in Haifa, Kiryat Ata, Kiryat Bialik, Kiryat Motzkin, Kiryat Yam, Kiryat Haim, Nesher, and Tirat Carmel is no longer a story about ‘finding a painter and refreshing the walls’. Today it is a full-fledged service where peace of mind, speed, a clear estimate, neatness, work in a residential apartment, and no unpleasant surprises are sold.

For the Israeli audience, this is especially sensitive because an apartment here is not only a place of life but also an expensive asset, a rental object, family security, and a constant source of household solutions. That is why the market is increasingly moving away from cheap loud promises and moving towards normal, clear, and predictable service.

For business, this means one thing: the winner is not the one who shouts the loudest about the price, but the one who best alleviates the client’s fears. And for the reader, it means something else: when choosing a painting service, it’s important not to look at the attractive number in the first line, but at how well the scope, deadlines, limitations, and real results were explained to you in advance.

NANovosti believes that it is precisely such local topics that today form the true picture of everyday Israel: where decisions are made not at the level of advertising, but at the level of trust, practicality, and the ability to save a person time, money, and nerves.

This is a place for exhibitions, meetings, lectures, and community events, where not only Ukrainians come, but also Israelis who find it important to understand neighbors and partners not through headlines, but through people and meanings.

What is this center and why is it needed in Israel

The center is associated with the Embassy of Ukraine in the State of Israel and operates as a cultural point of presence for Ukraine in the city.

To put it simply: it’s a space where you can see, hear, and “touch” Ukraine through culture — without unnecessary ideology and without the officialdom that often repels.

The Ukrainian Cultural Center in Tel Aviv started on October 13, 2021 — in reports about the opening, this was called the beginning of work in test mode.

Separately, on the page of the Embassy of Ukraine in the State of Israel, it is noted that the center has been operating “since October 2021” and that it was previously in Bat Yam.

Where is it located

The address used in announcements and reference information:

22 Yirmeyahu Street, Tel Aviv, Israel.

How to get there – https://maps.app.goo.gl/YdLnoL4dH34XU7cP6

For the Israeli audience, it’s convenient to explain it like this: it’s a regular city address, not “somewhere in the suburbs,” and you can get there just like to any venue in Tel Aviv — the main thing is to check the time of the specific event.

What events are held there

Exhibitions and project presentations.

Public talks and lectures — from history and culture to contemporary topics.

Community evenings: intimate meetings, readings, music, conversational formats.

Sometimes practical classes appear — for families, teenagers, new immigrants, volunteer groups.

What makes this convenient for an Israeli: you can come “for one evening” and leave with an understanding of the context, which then significantly changes the perception of news and conversations on social networks.

Why this is important for Israel

Israel lives in a reality where cultural diplomacy is not an abstraction, but a part of everyday security, social resilience, and relations with neighbors and allies.

That is why NAnews — Israel News | Nikk.Agency regularly pays attention to such platforms: sometimes one calm cultural conversation gives more than dozens of emotional discussions “in the comments.”

In the Israeli environment, this is also a way to maintain bridges between communities — without pressure, without slogans, but with real contacts and human normalcy.

If you want to propose your event or partnership

The most effective way is not a “post to nowhere,” but a short letter: who you are, what you want to do, for which audience, in what language, what format, and how many people you expect.

Organizers usually critically need to understand two things: whether it will be safe and understandable for the local audience, and whether the cultural platform is turning into a political rally.

What you can do right now

If you are Israeli and just want to understand — start with one event and see if it’s “yours” or not.

If you are from the Ukrainian community — use the center as a place where you can not only miss home but also gather around real activities: art, language, support, and communication.

And if you are media or a city activist — such points help explain the complex regional agenda in normal human language, without overheating and without cheap labels.

How to contact if you want to come or clarify details

Provided contact details:

Phone: 054-352-4326

Email: zoryan.kis@mfa.gov.ua

Follow announcements about events held at the “Ukrainian Cultural Center”:

https://www.facebook.com/profile.php?id=61561521344927

Here is an important nuance: such centers often live by the logic “from event to event,” so it’s better to clarify the language of the event, the format of entry, and the need for registration, even if you think “well, it’s just an exhibition.”

“Local historians did not know where these artifacts of Jewish heritage in Ukraine had disappeared to until 2023, when they discovered photographs of the stolen items on the official website of the ‘Museum of the History of Jews in Russia’.

Like ‘We didn’t steal — we saved’, notes Shimon Briman, comparing this to the same twisted logic by which the Russian army comes to ‘save’ Ukraine and Ukrainians with missiles and turning Ukrainian cities into ruins.

There is the most prestigious global organization of museums and museum professionals in the world — ICOM, the International Council of Museums headquartered in Paris. In mid-June 2024, at the annual meeting of ICOM’s governing bodies, ICOM Ukraine President Anastasia Cherednichenko spoke, reports Shimon Briman.

The representative of Ukraine demanded in the strongest terms to stop the gradual return of Russia to ICOM. Previously, back in 2022, the Russian Federation was suspended from participating in ICOM projects because this aggressor country was looting Ukrainian museums and destroying treasures of Ukrainian cultural heritage during the barbaric war against Ukraine.

Shimon Briman, in an article on “Ukrainian-Jewish Encounter” also notes that the list of stolen or destroyed by Russia should include objects of Jewish heritage in Ukraine.

The most high-profile story in this area is related to the theft and illegal export to Russia of two unique artifacts from the Ternopil region, writes Shimon Briman. This happened in the summer of 2014, at the beginning of Russian aggression, but it became known only recently.

At that time, unknown criminals stole three-hundred-year-old carved doors from the Chortkiv synagogue. Around the same time, unique relics disappeared from the ancient synagogue in Pidhaitsi — a baroque white stone carved decoration of a niche from the prayer hall and a carved plaque with the inscription “These are the gates of the Lord — the righteous shall enter through them” (Psalm 118).

Local historians did not know where these artifacts had disappeared to until 2023, when they discovered photographs of the stolen items on the official website of the ‘Museum of the History of Jews in Russia’.

This private museum was founded in Moscow by businessman Sergey Ustinov. The museum’s website states that it seeks to reconstruct a comprehensive picture of Jewish life in the territory of the Russian Empire and the USSR. It also states that the most important way to replenish the collection is through expeditions by staff in Russia and Eastern Europe.

The stolen ancient doors and stone slab from Chortkiv and Pidhaitsi were presented in Moscow at the exhibition “Challenge to Oblivion”.

Thus, from the point of view of Moscow museum workers, gangster raids on Ukrainian synagogues are “expeditions to replenish the collection”, and the brazen display of stolen items from Ukraine in Moscow is called “saving from oblivion”.

Like “We didn’t steal — we saved”, notes Shimon Briman, comparing this to the same twisted logic by which the Russian army comes to “save” Ukraine and Ukrainians with missiles and turning Ukrainian cities into ruins.

Shimon Briman writes that in Chortkiv and Pidhaitsi there were thefts, corruption, and vandalism against historical objects. As a result, artifacts from two synagogues were stolen. These synagogues are on the list of national historical monuments, and their artifacts could not be legally removed — only through corruption and vandalism, which was done at the request of the Moscow museum.

Local authorities in the Ternopil region showed indifference to the fate of these ancient synagogues. Although the Ukrainian authorities lack the funds to maintain the condition of these ancient buildings, this does not justify the illegal export of artifacts to Russia, Briman emphasizes.

The discovery of stolen Jewish relics in a Moscow museum in 2023 caused outrage among Judaica and art specialists from Ukraine, Israel, and the USA. They appealed to the ministries of culture and foreign affairs of Ukraine to raise the issue of returning the stolen artifacts at the international level.

Briman writes: “The dismantling and export of these artifacts abroad directly contradicts Ukrainian law. These actions are criminal, and both the customers and the executors should be held accountable for them.” Artifacts from the synagogues in Chortkiv and Pidhaitsi have enormous historical and cultural value that cannot be compensated. The illegal export and exhibition of these artifacts in Russia is part of the aggressor’s large-scale crime — the deliberate destruction and looting of Ukrainian cultural heritage, concludes Briman.

Shimon Briman writes that the actions of stealing artifacts from synagogues in Chortkiv and Pidhaitsi damage Ukraine’s relations with foreign partners, including Israel. It also gives Russian propagandists the opportunity to use the topic of Ukrainian-Jewish past to undermine Ukraine’s international image. The authors of the letter, signed by many well-known scholars, demand the inclusion of the owner of the “Museum of the History of Jews in Russia” Sergey Ustinov in the sanctions lists.

Briman notes that the attempts of the Moscow museum to justify the theft sound immoral. He emphasizes that the cities of Chortkiv and Pidhaitsi in the 17th-18th centuries had nothing to do with the “history of Jews in Russia”, as they were part of the Polish Kingdom. This act is a neocolonial appropriation of someone else’s heritage to strengthen Moscow’s imperial status.

Shimon Briman writes this text as a reminder that the Russian regime throughout its aggression against Ukraine seeks to destroy not only Ukrainian but also Jewish heritage in Ukraine. In the future, in his opinion, the list of reparations from Russia in favor of Ukraine should include the two stolen Jewish artifacts.

Original: Shimon Briman (Israel) – Ukrainian-Jewish Encounter.

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From Shahed to Geran-5 – and back to Iran: how the war in Ukraine creates a new threat for Israel

On September 13, 2026, the Financial Times detailed this transition and specifically highlighted Geran-4 and Geran-5. In the Ukrainian information space, another formulation appeared almost immediately: “Iran requested new Geran-5 from Russia specifically for the war against Israel and the USA”. Here, caution is needed. The FT material confirms a sharp technological leap in Russian “Geran” drones, but publicly available data does not allow us to assert that Tehran has placed a specific order for Geran-5. Earlier, in the spring, the FT did report that Russia had begun transferring strike drones to Iran and that Tehran was interested in Russian improvements to Iranian technology. The type of devices supplied was not definitively named at that time.

The difference seems small, but for us, it is fundamental. It’s one thing to confirm the Russian-Iranian movement of technology in the opposite direction. It’s another to write that Geran-5 is already being sent to Iran’s arsenal when this cannot yet be proven.

The author of the material is NAnews Editorial.

Iran gave Russia Shahed. In four years, Russia turned it into something else

The first Shahed-136 of Russian use was discovered in Ukraine back in September 2022. The body already had the Russian designation “Geran-2” at that time. Then Russian production appeared, its own series, different electronics, new warheads, modems, navigation, cameras — and at some point, the word “copy” stopped adequately explaining what was happening.

Recently, CSIS very accurately described the Russian model of working with Geran: it is not a single finished design that was made once and stamped for years. The change goes to the front, it is tested there, information returns to the engineers; what worked quickly goes into series. What didn’t work — was discarded, done differently. Sometimes literally a week passed between the installation of a new block and the use of the device.

For war, this is an unpleasant scheme. For Israel — too, since the original technology came from Iran.

We have already analyzed in detail how the war in Ukraine became a testing ground for the future war against Israel and the USA. Now this formulation looks even more literal: Iran transferred the original system to Russia, Russia received four years of application against the constantly changing Ukrainian air defense, and already Russian improvements began to interest the original supplier.

Not even a circle. Rather, such a military spiral.

Geran-5 is no longer the “moped” that Ukrainians are used to hearing

Geran-5 was first recorded in Russian combined strikes on Ukraine in early January 2026. And externally, it is not at all the familiar triangular Shahed-136.

The device has a long cylindrical body, straight wing, tail assembly, and a turbojet engine. Ukrainian military intelligence believes that structurally it is much closer not to Shahed-136, but to another Iranian device — Karrar. So even the origin here has become more complicated: Geran-5 is part of the Russian “Geran” line, but it is not literally an enlarged copy of Shahed-136.

According to the current card of the Ukrainian War&Sanctions project, the maximum take-off weight of Geran-5 reaches 850 kg, the warhead is about 90 kg. The cruising speed is indicated within 450–600 km/h, the range is approximately 950 km, the flight time is up to two hours, the maximum altitude is up to 6 km.

This is already an important boundary. The usual piston “Geran” is relatively slow, it can be accompanied for a long time, a mobile group can be directed to it, or a cheap interceptor drone can be launched. When the target goes 500–600 km/h, the time becomes much less.

And here there is no need to invent a superweapon. Geran-5 can be shot down, Ukraine shoots them down. It’s just that doing it cheaply and massively is already significantly more difficult.

Why Ukrainian 60% cannot be read as “Geran-5 breaks through air defense in four out of ten cases”

One of the most widespread figures today is about 60% of intercepted jet drones versus 90–95% of regular piston ones. The figure is real, but it is often retold incorrectly.

The representative of the Ukrainian Air Force, Yuriy Ignat, spoke specifically about the overall effectiveness against jet UAVs, not about the statistics exclusively for Geran-5. In August, Russia was already using such devices almost daily, and the number of jet targets increased sharply. According to data provided by ISW/CTP, in August alone, Russia used more than 2,800 jet drones; they accounted for about 56% of Russian long-range drones that month.

So the formula “Ukraine shoots down 60% of Geran-5” is too crude. More correctly: the Ukrainian side estimates the current interception result of the entire class of jet strike UAVs at about 60%, while for slower piston devices, the figure is around 90–95%.

For Israel, this clarification is also important. These percentages cannot be taken and transferred to the IDF. Different radars, different aviation, completely different territory, different defense echelons.

But physics still remains physics: a target that flies three times faster leaves fewer minutes for a decision.

Chinese engine and “Kometa”: what’s inside

The heart of Geran-5 is the Chinese turbojet TELEFLY TF-TJ2000A with a thrust of about 200 kgf. Ukrainian intelligence also discovered in the device the Russian jamming-resistant navigation system “Kometa-M12” with a 12-element antenna, inertial navigation, Tracker V3 based on Raspberry Pi and 3G/LTE modems, as well as the Chinese MESH modem Xingkay Tech XK-F358.

MESH communication here needs to be explained separately. Several devices or nodes can support the network and transmit data through each other, complicating the simple scheme “jammed GPS — drone got lost”. This does not mean absolute invulnerability to electronic warfare, of course not, but the task for defense becomes more challenging.

The Financial Times also writes about another direction of development of new Russian jet devices: thermal imaging cameras, automatic target recognition, guidance elements using AI, jamming-resistant navigation solutions. Here, too, one should not mix all options into one box and claim that any found Geran-5 has the same standard set. Series change, equipment too.

This is precisely the Russian bet: not a perfect expensive drone, but many drones that are constantly slightly different.

And where do the Western microchips come from

The analysis of Geran-5 revealed another unpleasant story. Ukrainian specialists identified components of American Texas Instruments, CTS Corporation, and Monolithic Power Systems, as well as German Infineon Technologies.

Moreover, the production dates of two CTS generators were determined: one was manufactured in February 2024, the other in September 2025. Therefore, the usual explanation about Russian electronics stocks purchased before the full-scale invasion no longer fits here.

This is not proof that the manufacturers themselves consciously sold parts to the Russian military-industrial complex. Modern electronics pass through distributors, intermediaries, third countries, resales — the chain can be long. But the end result lies physically in front of Ukrainian specialists: American and German components ended up inside the Russian strike device of 2026.

In the photo, the wingspan is 5.5 meters. And the Ukrainian database now says 3.2. Who made a mistake?

The infographic, which is now widely distributed, has an interesting detail. It indicates a wingspan of 5.5 meters, and this is not the author’s fantasy.

When the GUR first described Geran-5 in January, a length of about six meters and a wingspan of up to 5.5 meters were mentioned. These figures managed to get into dozens of publications.

But the current Geran-5 card in the official War&Sanctions database now shows different dimensions: length 6.5 meters, wingspan 3.2 meters. At the same time, speed, weight, 90-kilogram warhead, and range remained approximately in the same range.

Why the data changed, we did not find a separate public explanation. Therefore, NAnews will not choose a convenient figure and present it as indisputable: the early estimate is 5.5 m, the current intelligence card is 3.2 m.

This happens with new weapons that are studied from fragments, not from a factory passport.

NAnews — Israel News | Nikk.Agency

Alabuga is already producing this not piece by piece

Here the story becomes really important. Geran-5 could be considered another Russian experiment if it were a matter of a few dozen devices.

But Ukrainian intelligence in August estimated the production of Geran-4 and Geran-5 at about 3,000 units per month at Russian enterprises, including production related to the Alabuga SEZ in Tatarstan. At the same time, Russia stopped the production of Geran-3 and is transferring resources specifically to newer jet variants.

Here it is already visible why all this is being done. Ukraine built a relatively cheap mass interception of old Shahed/Geran-2 — Russia responds with a target that a cheap propeller interceptor finds difficult to catch.

Ukraine is creating faster interceptors. Russia will change something again.

And so in a circle, only the pace is increasing.

Moreover, Iran is already receiving Russian drones — this is not a theory

Here we return to Tehran. Back in March, the Financial Times, citing Western intelligence data, reported that Russia was preparing and carrying out a multi-stage transfer of drones to Iran amid the war with Israel and the USA.

What type was transferred then was not publicly definitively established. FT sources assumed Geran-2 — the Russian version of the original Iranian Shahed-136, but at the same time noted that Russian improvements were of particular interest to Iran: heavier payload, navigation, and jamming resistance.

This fits well with what NAnews had already discovered earlier. Russia supplies Iran through the Caspian Sea with ammunition, explosives, and drone components; we analyzed this route in more detail in the material about Russian military supplies to Iran through the Caspian.

It turns out to be a rather strange story with the authorship of weapons. Iran once provided the basis. Russia localized production. Ukraine forced it to modernize the device for years. Now some of these Russian solutions are going back towards Iran.

Who is copying whom in this chain is sometimes unclear.

What exactly should worry Israel here

Not the name Geran-5 itself. In Israel, sometimes the argument is too easily reduced to a specific missile or specific drone: can “Hetz” shoot it down, can a plane intercept it, is there enough range.

But the main threat is different — mixed mass raid.

Geran-5 has a range of about 950 km, so the launch location for a strike on Israel becomes critically important: not from every point in Iran can such a device even reach. But from the western regions of the country, the geography is already different, and Russia and Iran are simultaneously working on different ranges, carriers, and family variants.

Add to this the usual Shahed, cruise devices, and ballistic missiles. The defense has to classify the target in a few minutes, understand its trajectory, decide what exactly to intercept with, and not waste an expensive munition where a cheaper means could be used.

And then the next target comes. Then another twenty.

This is where Ukrainian 60% starts to be useful to Israel — not as a forecast of future Israeli losses, but as a warning about the change in the very economy of air warfare.

Ukraine in this story is no longer just a recipient of Western air defense

In four years, Ukraine has accumulated a huge amount of data on Shahed and Russian “Geran” drones: acoustic detection, electronic warfare, mobile groups, aircraft, cheap interceptor drones, choice of altitude and route. Some solutions turned out to be a dead end, some are produced in tens of thousands today.

And the Israeli army is already turning to Ukrainian experience in other segments of drone warfare. NAnews reported, for example, how Ukrainian methods of protection against FPV drones appeared in the practice of the IDF in northern Israel.

With Geran-4 and Geran-5, the exchange of such data becomes even more valuable. Israel has no reason to go through the same path of mistakes for four years that Ukraine has already paid for with destroyed objects, lost interceptors, and hundreds of real attacks.

Especially since the opponent, in essence, is a common supplier of technologies already from the second side.

First it was Iran → Russia. Now the arrows go both ways

In 2022, the scheme fit into one line: Iran supplies Shahed to Russia, Russia launches them at Ukraine.

In 2026, this line no longer works. The Iranian design came to Russia, the Russian industry reworked it, Chinese engines gave new speeds, the war in Ukraine provided a huge volume of combat feedback, and Russian variants and components are now going back to Iran. Western electronics somehow continue to get inside this chain.

Geran-5 in this sense is not just another Russian drone.

It is a thing born from several wars and several countries at once: Iranian technological line, Russian production, Chinese components, Western microelectronics, and Ukrainian sky as a place of many years of testing.

And if the next generations of this system really massively reach Iran, Israel will receive a weapon that learned to bypass air defense not on a training ground.

It learned this in Ukraine.

In November 2026, performances of the play “Odessa Alarm or How One Mishpucha Gathered in a Shelter” will take place in Israel with the participation of People’s Artists of Ukraine Oleg Filimonov and Diana Malaya. This is a tour across six cities — Haifa, Ashdod, Rishon LeZion, Be’er Sheva, Petah Tikva, and Netanya.

Formally — a comedy in Russian with an Odessa “pronunciation”.
In essence — a stage conversation about life during the war.

The play begins with a phrase that has long ceased to be a theatrical convention: “The event will continue if the alarm lasts no more than an hour…” This line sets the tone for the entire action. The audience immediately understands that it is not about a fictional alarm, but about the everyday reality of recent years.

Duration — 1 hour 40 minutes. Age restriction — 12+. Price range depending on the city — approximately 186–256 shekels.

Tour geography: cities, dates, audience

The performances are spread across the country — from north to south.

Netanya — Thursday, 05.11.2026, 19:00
Arik Einstein Auditorium, Netanya

Haifa — Friday, 06.11.2026, 19:00
Krieger Center for the Performing Arts, Haifa

Be’er Sheva — Saturday, 07.11.2026, 20:00
Tamuz Beit Ha-Musika

Rishon LeZion — Monday, 09.11.2026, 19:00
Mofet, Rishon LeZion

Haifa — Wednesday, 11.11.2026, 19:00
Beit-Nagler, Haifa

Petah Tikva — Friday, 13.11.2026, 19:00
Sharet, Petah Tikva

Ashdod — Saturday, 14.11.2026, 19:00
Matnas Duna-Yud, Ashdod

Tickets are already available –

https://nikk.kassa.co.il/announce/85289

Cast:

Husband – Oleg Filimonov, Ukrainian theater and film actor, People’s Artist of Ukraine, member of the KVN team “Odessa Gentlemen”, host of the TV show “Gentlemen Show”, “Filimonov and Company”, “Camera of Laughter” and others.
Wife – Diana Malaya, Ukrainian theater and film actress, People’s Artist of Ukraine, serves in the Ukrainian Music and Drama Theater named after V. Vasylko, starred in films “Deja Vu”, “Liquidation”, “Island of Unwanted People” and others.

The organizers emphasize: the production was conceived as a gesture of solidarity with the Israeli reality, where sirens and shelters are part of everyday life. That is why the tour in Israel is perceived not as a standard tour, but as an accurate hit in the context.

For the Russian-speaking audience of Israel, it is also a return to the Odessa cultural code — humor, intonation, family “mishpucha”, where in the cramped space of the shelter, characters suddenly reveal themselves.

Production team:

Scriptwriters: Alexander Tarasul, Viktor Yavnik, Evgeny Khait
Director: Igor Slavinsky
Assistant Director: Ekaterina Lebedeva
Set Designer: Emzari Kiknavelidze
Music Editor: Sergey Dmitriev
Choreography: Pavel Ivlyushkin
Vocals: Margarita Chernik
Lighting: Vladimir Dubovenko
Photo: Artem Pelevan
Producers: Alexander Tarasul, Viktor Yavnik, Evgeny Khait

What the play is about and why it emerged after 2022

War as a domestic backdrop

After February 24, 2022, Odessa found itself in the zone of regular missile attacks. Air alarms, infrastructure destruction, damage to the historic center — this is not an abstraction, but the backdrop in which artists continue to live and work.

Oleg Filimonov in a 2023 interview directly stated: comedy during war is not frivolity, but a way of psychological protection. According to him, if people are not given the opportunity to laugh, “one can go insane.” This position became the dramatic basis of the new production.

Diana Malaya during the same period continued to serve in the Odessa Academic Ukrainian Music and Drama Theater named after V. Vasylko. In 2022, the theater relaunched its work in the format of “theater in a shelter” — rehearsals and performances took place in protected premises. This was a forced but principled step: cultural life does not stop.

“Odessa Alarm” as a stage response

The play is not about the front and not about politics. It’s about an hour in a shelter.

About a family forced to wait out the siren together.
About irritation, fear, domestic conflicts.
And about laughter that arises where it seemingly has no place.

In 2024, the play was shown in Odessa on February 24 — on the anniversary of the full-scale invasion. In 2025, it was already openly called “a comedy about life in wartime conditions.” This is not an advertising formula, but an accurate definition of the genre.

This is the material the artists are now bringing to Israel.

Helping Ukraine after 2022: the stage as a form of resilience

Public position and personal experience

Filimonov did not hide that his family experienced missile attacks in Odessa. In 2025, there were reports in the media that he installed a concrete shelter on his property — a measure of personal safety that shows the degree of reality of the threat.

This is not a declaration, but everyday life.

Theater work during the war

The Odessa Ukrainian Theater, where Diana Malaya serves, did not cease its activities after the invasion began. It switched to working in a shelter format, continued to release premieres and maintain its repertoire.

Maintaining the stage in a city under attack is also a contribution.
Not in the form of collections, but in the form of resilience of the cultural environment.

International tours as a continuation of the conversation

When a play about alarm and shelter takes the Israeli stage, it ceases to be a local story of Odessa. It becomes a shared experience.

In the middle of the material, NAnews — Israel News | Nikk.Agency considers this tour not only as a poster but as a cultural bridge between Ukraine and Israel — two societies for which the siren and shelter have become part of reality.

The tours perform several functions at once:
support Ukrainian cultural visibility abroad,
create emotional contact with the diaspora,
transfer the conversation about the war from the plane of news to the plane of human experience.

Why this tour is important right now

The Israeli audience understands the dramaturgy of alarm without explanations.
The Ukrainian audience lives it every day.

“Odessa Alarm” does not try to explain the war. It captures its domestic layer — an hour in a shelter, where people remain themselves.

In conditions where news about the war becomes the backdrop, it is precisely such plays that remind us: culture does not fade into the shadows even under sirens.

And perhaps this is the main contribution of the artists after 2022 — to continue playing when it would have been easier to remain silent.

How to buy tickets

The performances are spread across the country — from north to south.

Netanya — Thursday, 05.11.2026, 19:00
Arik Einstein Auditorium, Netanya

Haifa — Friday, 06.11.2026, 19:00
Krieger Center for the Performing Arts, Haifa

Be’er Sheva — Saturday, 07.11.2026, 20:00
Tamuz Beit Ha-Musika

Rishon LeZion — Monday, 09.11.2026, 19:00
Mofet, Rishon LeZion

Haifa — Wednesday, 11.11.2026, 19:00
Beit-Nagler, Haifa

Petah Tikva — Friday, 13.11.2026, 19:00
Sharet, Petah Tikva

Ashdod — Saturday, 14.11.2026, 19:00
Matnas Duna-Yud, Ashdod

Tickets are already available –

https://nikk.kassa.co.il/announce/85289

Author: Lev Varshavsky

The origin gave this story particular credibility: it was claimed that this is what Chinese military analysts think, and the source was named as the 360kuai platform.

However, there was no direct link to the Chinese original.

NANews decided to trace the chain backward. The author of the material, Lev Varshavsky, checked publications about the Russian “Dan-T” since the end of August, official messages from Rostec, data from Rosoboronexport, Janes, Ukrainian military intelligence, the Chinese platform Sohu, the history of a specific Chinese account, and 360kuai itself.

It turned out not to be a story about secret Russian weapons that suddenly scared China for Israel.

It turned out to be an information loop: Russian data about weapons — Chinese clickbait with added Israel — the return of this text to Russia already in the guise of an external Chinese assessment.

At the same time, the missile itself is quite real. And underestimating it would also be a mistake.

What Russia actually showed in Egypt

On September 8, 2026, Rostec officially announced the world premiere of the “Dan-T” loitering munition at the El Alamein International Airshow. The exhibition took place from September 8-10 at the El Alamein International Airport. The Russian side presented hundreds of weapon samples there; only 35 Russian defense industry organizations were declared.

Rostec reported on a small-sized jet engine, autonomous flight after launch, a range of “several hundred kilometers,” and the ability to use the product from airplanes and helicopters, including foreign ones. Simultaneously, the corporation stated that the effectiveness of “Dan-T” is confirmed by “hundreds of successful launches” on targets in Ukraine. There is no independent confirmation of the exact number of these launches — this is a statement from the Russian manufacturer.

More precise characteristics were obtained by Janes directly from a Rosoboronexport representative on September 8: maximum takeoff weight 268 kg, warhead 130 kg, maximum speed 500 km/h, range 450 km, guidance GNSS/INS. There, the Russian side representative confirmed the possibility of adapting the weapon for non-Russian combat aircraft.

This is important because even before the exhibition, slightly different figures were circulating through Russian channels — 500 km and 135 kg. On August 29, a Russian publication, citing the Telegram channel “Military Chronicle,” explicitly stated: these parameters were not confirmed by the developer at that time.

Thus, the first substitution arose, small but indicative. The official 450 km gradually began to turn into 500, and then these additional kilometers were needed for the story about Israel.

Before Israel, there was Ukraine

Another part of the story almost disappears if you look only at the Egyptian exhibition.

In appearance, “Dan-T” is extremely similar to the Russian S8000 “Banderol,” used against Ukraine since 2025. Janes writes that this indicates an export version of the “Banderol.” On September 9, Russian expert Alexander Stepanov publicly called “Dan-T” its export version.

But it is still too early to equate them. The manufacturer has not officially published the design of “Dan-T,” and a disassembled Ukrainian specimen of the export version is not yet available.

However, the “Banderol” itself is well known to Ukrainian intelligence. The GUR database lists the developer — JSC “Kronstadt,” range about 500 km, carrier UAV “Orion,” and prospective integration with Mi-28N. The component base is also revealed there. Chinese turbojet engine Swiwin SW800Pro-A95, Australian RF Design RFD900x telemetry module, Japanese Murata batteries, South Korean Dynamixel servos from Robotis, Russian “Kometa-M8,” and electronic elements from manufacturers in several countries. Currently, the War&Sanctions database lists 24 enterprises associated with this missile.

Early Ukrainian analysis spoke of more than twenty key components and about thirty production and supply enterprises. Among the discovered electronics were components of American, Chinese, Swiss, Japanese, and South Korean origin.

And there is another figure that cannot be lost.

On August 28, Ukrainian Militarnyi, citing military analyst kriegsforscher, reported on a possible Russian plan to produce about 10,000 “Dan-T” in 2027. There was also an assessment that the new munition could be about 35% cheaper than “Banderol”, and the Russian Aerospace Forces are considering a gradual transition to it. Deputy Head of GUR Vadim Skibitsky previously stated that one of Russia’s tasks for “Dan-T” is to switch to its own component base.

The number ten thousand is not confirmed by a Russian contract or production statistics. Therefore, this is not an established production volume, but an assessment that should be designated as such.

But if Russia is indeed trying to make the product significantly cheaper and more massive than “Banderol,” this is much more serious than discussions about whether someone liked the model at the exhibition.

Ukraine already knows that for air defense, sometimes more dangerous than a “super missile” are dozens of relatively cheap targets coming simultaneously and from different directions.

And this Ukrainian experience directly concerns Israel.

NANews previously reported how the technologies of the war in Ukraine are already forcing Israel to change its approach to new types of drone threats. Israel is looking for an answer to the new threat: why drones on fiber optics from the war in Ukraine are changing defense priorities

And then on September 10, Israel appeared

On September 10 at 10:27, the Chinese platform Sohu publishes an article by the account 兵器展望, which can be roughly translated as “Weapons Review.”

The headline leaves no room for nuance: Russian “trump card weapon” appeared in Egypt, its 500 kilometers allegedly allow “to penetrate Israel,” and the USA will not be able to interfere.

Sohu marks the publication as 原创 — original material.

The technical part is easily recognizable. Weight about 270 kg. Jet engine. Official 450 km and 500 km that appeared in the media. The possibility of installation on different airplanes and helicopters. The use of Russian weapons of this family in the war against Ukraine.

All this was already circulating in the Russian field before September 10.

And then the text suddenly goes further.

The author claims that “Dan-T” is capable of threatening Tel Aviv, Jerusalem, and Haifa. The demonstration in Egypt is declared a deliberate strategic signal. Russia, according to the author, wants to undermine Israeli regional superiority. Egypt supposedly receives weapons suitable for its American and French aircraft, and Moscow is allegedly ready to transfer technologies for localization of production.

No confirmed contract of Egypt for “Dan-T,” no decision on local production of this missile, no technology transfer was found by NANews.

Then “Iron Dome” appears. The author assures that it is good against slow missiles and simple UAVs, but its effectiveness against “Dan-T” is questionable.

Next, Syria arises: the Russian base Khmeimim and the possibility of threatening northern Israel from there.

Finally, a very broad conclusion is made: through new weapons, Russia supposedly begins to break the American order in the Middle East.

At this stage, the facts about the product end, and the author’s geopolitical scenario begins.

NANews — News of Israel | Nikk.Agency

Sohu is not “official China”

To understand the weight of such a publication, it was necessary to check the platform itself.

Sohu is one of the large Chinese commercial internet platforms, but it is not Xinhua, not CCTV, not the Ministry of Defense of the PRC, and not a research institute of the People’s Liberation Army.

Sohu.com Limited is registered in the Cayman Islands, its shares are traded in the USA under the ticker SOHU, and the main office is located in Beijing. The founder, chairman, and CEO of the company, Charles Zhang, as of February 20, 2026, was the largest shareholder and beneficially controlled about 44.5% of the common shares.

Separate SEC reporting shows 11,048,400 shares accounted for Zhang through Photon Group Limited, registered in the British Virgin Islands.

So there is a foreign corporate shell and an American exchange here. A Russian controlling owner or a large Russian package was not found in the studied current reporting by NANews.

And even more importantly: Sohu itself directly warns under the materials of the account 兵器展望 that the opinion belongs to the author, and Sohu acts as a platform for placing information.

Therefore, phrases like “in China they believe” or “Chinese military experts concluded” already significantly change the scale of the original source.

There is an author’s account on a large private platform.

This is not the same.

Who is 兵器展望 and where is his Russian trace

There is no specific journalist’s name in the open part of the profile. The account designates the place of publication as Shanxi Province and releases a huge stream of military-political materials.

And here the Russian trace is indeed found. Just not one that would allow claiming Russian financing.

In a number of previous articles, this same account directly uses the Russian state agency Sputnik as a source.

In February 2025, in an article about British ships in the Taiwan Strait, it is directly stated: the information is reported by the Russian agency Sputnik.

In the material about the alleged new generation Chinese aircraft, the source is again introduced with the words “according to the Russian Sputnik.”

The same happens in the publication about the flight of the American B-1B and the actions of the USA and the Philippines.

This is not proof that 兵器展望 is organizationally connected with Russian structures. And certainly not proof of the text being paid for by Moscow.

But this is already an established fact: Russian state and Russian military-political sources regularly enter the set of materials from which this Chinese account builds its publications.

So the appearance of the Russian military-technical agenda with him does not look like a coincidence at all.

The Russian basis existed even before the Sohu article

The chronology here is quite eloquent.

On August 28-29, Russian and Ukrainian military sources discuss 500 km, 135 kg, possible mass production of “Dan-T,” ground and aviation carriers.

On September 7, it becomes known about a large Russian exposition in Egypt — 35 organizations and more than 500 product samples.

On September 8, Rostec officially presents the missile and talks about its jet engine, range of several hundred kilometers, autonomous application, and foreign aviation carriers.

On September 9, a Russian expert calls “Dan-T” an export “Banderol.”

And only on September 10, the account 兵器展望 compiles a publication from this, in which Israel, Iron Dome, Egypt as a potential operator, and Khmeimim appear.

NANews specifically searched for publications before 10:27 on September 10 for combinations of “Dan-T” with Tel Aviv, Israel, “Iron Dome,” and Khmeimim. An earlier Russian text where this entire construction would exist as a whole could not be found.

Therefore, it would be incorrect to write that the Chinese author simply translated a ready-made Russian propaganda article.

The picture is more complex.

The technical raw material largely came from the Russian information field. The Israeli superstructure, judging by the found chronology, the Chinese account already assembled itself.

By the way, three days before that — on September 7 — the same 兵器展望 wrote about Egyptian aviation, American influence on Cairo’s military purchases, and Egypt’s attempts to diversify suppliers. So the framework “Egypt between different arms centers” was ready for the author in advance.

Where did 360kuai disappear

And then comes September 12, 2026.

Russian ABN24 publishes material at 17:40 and informs readers that “military analysts from China” consider the new Russian weapon an unpleasant surprise for Israel and the USA.

The source is directly named as 360kuai. Then the editorial writes: “ABN24 presents an exclusive retelling of the article”.

Then the already familiar construction is reproduced: 270 kg, several hundred kilometers, the proximity of El Alamein to Israel, doubts about the effectiveness of Iron Dome, possible deployment in Egypt and Syria, and “nightmare for Tel Aviv.”

But there is no direct link to the Chinese material.

NANews searched the 360kuai page by the name of the missile, characteristic formulations, and combinations with Israel and “Iron Dome.” An indexable page corresponding to the Russian retelling could not be found.

This does not prove that it never existed.

And here is a significant detail. 360kuai itself describes itself as a large system for receiving, processing, and distributing content from media, organizations, MCN, and author accounts. The platform separately advertises automatic material processing and AIGC tools.

Therefore, a simple option is quite possible: the publication 兵器展望 could have entered the 360 ecosystem, been aggregated or redistributed, and then stopped being properly indexed.

But for now, this is just a possible explanation.

The established fact is different: practically the entire plot, which on September 12 the Russian publication attributed to 360kuai, was already in the article 兵器展望 on Sohu on September 10.

Those very “500 kilometers to Israel”

The Chinese text makes a very clever transition.

First, it reports: the official range of “Dan-T” is 450 km, some sources talk about 500.

And the very next logical step becomes the assertion that the weapon from El Alamein is capable of covering Tel Aviv, Jerusalem, and Haifa.

If you count from El Alamein International Airport, located approximately at 30.924° N, 28.462° E, to Tel Aviv in a straight line about 613 km, to Jerusalem approximately 648 km, to Haifa about 650 km. The coordinates of the airport are confirmed by aviation directories.

So the range of 450 or even 500 km itself does not allow launching the product in the airport area and reaching these cities.

But there is a nuance that cannot be hidden for the sake of a beautiful debunking.

“Dan-T” is an aviation munition. An aircraft can take off from El Alamein, travel hundreds of kilometers east, and only then perform a launch. Then the geometry, of course, changes completely.

Therefore, the mistake of the Chinese text is not that “Dan-T can never threaten Israel.”

The mistake is different: the place of the airshow is imperceptibly turned into a launch point, and the missile’s own range becomes proof that it already “covers” the main cities of Israel.

These are different things.

And one more small stroke. In the very first paragraph of the publication, the exhibition El Alamein 2026 is called an event of August 2016.

A ten-year error in itself proves nothing. But for a text claiming to be a geostrategic analysis of the Middle East, it looks characteristic.

Why the conversation only about “Iron Dome” also manipulates the picture

For the Israeli reader, the most noticeable part of the story is the assertion that “Dan-T” may turn out to be too complex a target for Iron Dome.

The problem lies in the very framing of the question.

Israel’s air and missile defense is multi-layered. In February 2026, after another series of tests, the Israeli Ministry of Defense explicitly stated that David’s Sling is designed to counter cruise missiles, aircraft, and UAVs.

The Iron Dome itself is not limited to primitive rockets. On June 30, 2026, the Israeli Ministry of Defense announced the completion of a new series of tests against missiles, cruise missiles, and UAVs, with scenarios involving high-density fire being specifically tested.

The Tamir interceptor is also officially declared capable of targeting cruise missiles and drones.

This does not necessarily mean that Israel will guarantee to shoot down every ‘Dan-T’. Such tests have not been conducted—at least there is no public data on them.

But there is no evidence to the contrary either.

And the phrase ‘Iron Dome works well with simple targets, and the new Russian missile will be a problem for it’ ignores the very principle of Israel’s layered defense.

For Israel, the real question is different: how many such targets can come simultaneously, at what altitude, from which directions, along with which drones and missiles, and how cheaply the enemy can create a defense overload.

And here the Ukrainian experience becomes much more useful than the Chinese headline.

NANews has already explained in detail to the Israeli reader why it is impossible to simply compare the air defenses of Israel and Ukraine with a single number or system. Who really keeps the Ukrainian sky closed: why Israel flies, and Ukraine does not yet

So was this a Russian information injection?

There is no evidence that Moscow ordered the publication of 兵器展望, paid the author, or coordinated the appearance of the text on Sohu in advance.

This needs to be stated directly.

There is also no established Russian owner of Sohu.

But there is another, already verifiable chain.

Russia creates a military-technical agenda around new weapons. Russian sources provide technical data and advertise combat use against Ukraine. A Chinese account, which previously regularly used Sputnik, receives this foundation, adds its own Middle Eastern construction—Egypt, Israel, Iron Dome, Khmeimim, and the USA.

Two days later, the Russian publication returns almost the same story to its readers.

Only now it is no longer a Russian assessment of its own weapons.

Now it is ‘this is what Chinese analysts think’.

This is exactly the mechanism that researchers of information operations call information laundering, where a thesis passes through an external source and returns with added authority of an independent foreign opinion.

Can it be proven that this was a specially organized operation in this case? No.

Can the information route itself be shown? Yes.

And it is quite visible.

What remains if you remove the propaganda

‘Dan-T’ is not a dummy. Russia is indeed bringing a new relatively compact reactive weapon to export, closely linked to the experience of the war against Ukraine.

If the assessments of price reduction and plans for mass production are at least partially confirmed, this could become a serious additional threat for Ukraine. For Israel, the question will become practical if such products indeed appear in the states or forces of the region and are integrated with suitable carriers.

But as of September 13, 2026, NANews has not found confirmation of Egypt purchasing ‘Dan-T’, its deployment in Syria, the transfer of production technology to Egypt, or tests of the missile against Israeli air defense systems.

The primary indexable material 360kuai, which the Russian retelling referred to, was also not found.

However, an earlier Sohu text was found where almost the entire story about the ‘nightmare for Tel Aviv’ was already assembled.

Therefore, the real conclusion of this investigation turns out to be a bit more unpleasant for the authors of the loud sensation.

The new Russian missile exists. The threat of mass cheap weapons also exists.

But the story of how Russia, with just one demonstration of ‘Dan-T’ in El Alamein, scared Israel and stumped the USA, currently looks quite different.

First, Russian characteristics ended up in Chinese clickbait.

Then the Chinese clickbait returned to Russia.

And there it was presented as China’s opinion.

Cosmetologist in Haifa: how Sol Clinics helps skin look fresher, younger, and more well-groomed

When someone types the query “cosmetologist Haifa” into Google, it almost always reflects more than just a desire to “do something for the face.”

More often, there is a specific problem behind it.

• The skin has become dull.
• Wrinkles have appeared.
• The facial contour has become less defined.
• Sun-induced pigment spots have become more noticeable.
• Acne persists, even though the teenage years are long gone.
• After acne, traces, scars, or uneven texture remain.
• The skin has lost density.
• A double chin has appeared.
• The body has become swollen, and cellulite is more noticeable.

At this moment, a person needs not a random salon or a “magic procedure,” but a specialist who will calmly assess the skin condition, explain what is happening, and offer a clear action plan.

This is the approach of Sol Clinics — a cosmetic center for face and body in Haifa.

Here, the focus is on cosmetologist consultation, computer skin diagnostics, hardware cosmetology, care procedures, and personalized program selection for face and body.

More about Sol Clinics: https://cosmetology.nikk.co.il/

The center has been operating since 2016 and is located at: Haifa, Histadrut, 44, Check-Post.

Cosmetic center in Haifa: why it is important to start with skin diagnostics

The main mistake in cosmetology is choosing a procedure by name.

A friend did RF-lifting — so I need it too.

Someone praised IPL on Instagram — so it will solve any pigmentation.

The ad said “rejuvenation” — so the procedure suits everyone.

In practice, everyone’s skin is different.

One client has a problem related to age-related loss of tone.

Another has issues with acne and inflammation.

A third has pigmentation after sun exposure.

A fourth has sensitive skin, rosacea, or couperose.

A fifth has swelling, lymph issues, cellulite, and sagging body skin.

Therefore, a good cosmetologist in Haifa should start not with selling a procedure, but with the question: what exactly is happening with the skin and what result does the person want to achieve.

At Sol Clinics, the first visit revolves around consultation, computer skin diagnostics, and selecting an individual plan.

This is especially important for Israel, where the skin faces strong sun, humidity fluctuations, air conditioning, stress, hormonal changes, and aging processes daily.

Cosmetology in Haifa is not just about beauty.

It’s about proper care, prevention, recovery, skin tone, and a safe approach to procedures.

What problems most often lead to a cosmetologist

People rarely come to a cosmetologist with an abstract phrase: “I want to do something.”

Usually, the request is much more specific.

“What to do about wrinkles?”

“Why does my face look tired?”

“How to remove pigment spots?”

“Can the facial contour be tightened without surgery?”

“Why have pimples reappeared after 30?”

“What helps with post-acne?”

“How to remove a double chin?”

“Are there procedures for cellulite?”

“How to prepare the skin for summer?”

“Can IPL be done in Israel?”

On the Sol Clinics website, the main problems clients address include skin aging, pigmentation disorders, double chin, dull complexion, rosacea, dermatitis, wrinkles, acne, scars, blackheads, sagging skin, and cellulite.

These are exactly the requests most often sought by residents of Haifa, Kiryat, Nesher, Tirat Carmel, Akko, and northern Israel.

Hardware cosmetology in Haifa: when a cream is not enough

Home care is important.

Good cleansing, SPF, hydration, restoring the skin barrier, the right serums, and regularity really matter.

But there are conditions where home care alone is no longer enough.

If the skin has lost tone, pronounced wrinkles have appeared, pigmentation has become denser, acne has left marks, the facial contour has changed, and cellulite does not respond to creams, a person begins to seek hardware cosmetology in Haifa.

Sol Clinics offers various directions in aesthetic and hardware cosmetology: RF-lifting, IPL rejuvenation, IPL for acne, IPL for pigmentation, mesotherapy, MesoStrip, pressotherapy, lymphatic drainage, cellulite therapy, working with skin tone of the face and body.

The main point of this approach is not to prescribe one trendy procedure to everyone.

The point is to select a method for a specific problem.

NAnews — Israel News notes: an advertising article about a cosmetic clinic should be useful for the reader. Therefore, it is important not just to list procedures, but to explain in which cases a person starts looking for a cosmetologist and what questions to ask before booking.

RF-lifting in Haifa: when the skin loses tone

One of the most frequent requests is RF-lifting Haifa or RF-lifting face in Haifa.

This procedure is often sought by people who notice that their skin has become less dense, the face looks tired, contours have softened, wrinkles, jowls, or a double chin have appeared.

RF-lifting is a hardware method used to work with skin tone, facial contour, and age-related changes.

Advertising texts often promise too much: “minus 10 years,” “lift without surgery,” “permanent result.”

Such writing is incorrect.

It is more accurate to say honestly: RF-lifting can be part of a rejuvenation and skin care program, but the number of procedures, frequency, areas of impact, and expected result should be determined after consultation.

Who RF-lifting may be relevant for:

• for women and men after 30–35 years;
• with reduced skin tone;
• with changes in facial contour;
• with fine and medium wrinkles;
• with a double chin;
• with sagging skin;
• with a desire to improve the appearance of the face without surgical intervention.

It is important to understand: RF-lifting is not a replacement for plastic surgery and not a universal solution for all age-related changes.

But for many clients, it is a convenient way to start systematic work on skin quality.

IPL rejuvenation in Haifa: pigmentation, vessels, and complexion

In Israel, the topic of pigmentation is especially relevant.

Sun, age, hormonal changes, pregnancy, post-acne, insufficient SPF protection — all this can lead to the appearance of spots on the face.

Therefore, queries like “IPL Haifa”, “IPL rejuvenation Haifa”, “pigmentation removal Haifa”, “facial pigmentation Israel”, and “how to remove sun spots” are very important for a cosmetic clinic.

IPL can be used in programs aimed at improving complexion, addressing signs of photoaging, pigmentation spots, and vascular manifestations.

But here it is especially important not to act randomly.

Pigmentation can vary.

Some spots are related to the sun.

Others are due to hormonal changes.

Still others are from acne scars.

Fourth ones can worsen with improper care or aggressive procedures.

Therefore, before IPL, it is important to understand the skin type, nature of pigmentation, season, contraindications, skin’s reaction to the sun, and home care.

For Israel, a separate question is whether procedures can be done in the summer.

The answer should not be universal.

It all depends on the specific procedure, skin condition, phototype, level of pigmentation, client’s lifestyle, and readiness to strictly use SPF.

That is why a consultation with a cosmetologist in Haifa is not a formality but an important step before the procedure.

Acne and post-acne: when a cosmetologist is needed, not random store-bought care

Acne is not just a teenage issue.

In adult women and men, inflammations can appear after 25, 30, 35, and even after 40 years.

The reasons can vary: hormonal changes, stress, diet, improper care, comedogenic cosmetics, skin barrier disruptions, climate, sweat, sunscreen, skin diseases.

Therefore, the query “acne treatment Haifa” or “cosmetologist for acne Haifa” often means: the person is already tired of trying pharmacy creams, TikTok advice, and random masks.

With acne, it is important not to traumatize the skin even more.

It is necessary to understand if there are active inflammations, comedones, enlarged pores, blackheads, painful elements, acne marks, scars, or post-acne.

At Sol Clinics, the directions include working with acne and IPL therapy for acne.

Such a topic requires a careful approach: it is impossible to promise “we will completely cure acne” because acne can have medical causes and sometimes requires a dermatologist’s involvement.

But a cosmetologist can help build a competent care routine, select procedures, reduce the severity of inflammations, work with acne consequences, and explain what should not be done at home.

What clients with acne usually fear:

• that it will get worse after cleaning;
• that the procedure will leave marks;
• that the skin will be overdried;
• that inflammations will intensify;
• that the cosmetologist will press everything indiscriminately;
• that no one will explain the cause of the problem.

Therefore, the article, page, and consultation should speak calmly to the person: first diagnosis, then plan, then careful work.

Pigmentation in Israel: why spots return

A separate big topic is pigmentation in Israel.

Even if a person has had a good procedure, spots can return if the skin is not protected from the sun.

That is why working with pigmentation is not just IPL or a cosmetic procedure.

It is also daily discipline: SPF, protection renewal, caution with actives, avoiding aggressive self-care, understanding seasonality.

Frequent queries:

• pigmentation Haifa
• pigmentation removal Haifa
• sun spots on the face
• melasma Israel
• how to remove brown spots on the face
• skin lightening Haifa
• IPL for pigmentation Haifa

These queries are especially important for the audience that has moved to Israel and faced a new climate.

Skin that previously reacted normally to the sun in another country may develop spots faster in Israel, lose moisture, and react to active products.

Therefore, a cosmetologist in Haifa must consider not only age and skin type but also the local climate.

Mesotherapy in Haifa: when the skin lacks freshness and recovery

The query “mesotherapy Haifa” is usually entered by people who notice that their skin has become duller, drier, thinner, or tired.

Mesotherapy can be discussed as part of a program to restore skin quality, improve appearance, work with dull complexion, fine wrinkles, dehydration, uneven texture, and age-related changes.

But here too, one should not approach it with a template.

One client needs mesotherapy.

Another needs skin barrier restoration first.

A third needs work with acne.

A fourth needs competent home care and SPF.

A fifth needs a combined program.

Therefore, Sol Clinics emphasizes selecting procedures after consultation.

For the client, this is especially important because they are not required to understand the difference between mesotherapy, RF lifting, IPL, or facial cleansing.

The specialist’s task is to explain in simple terms what is suitable for their situation.

Facial cleansing in Haifa: a basic procedure often where care begins

Many clients start not with RF or IPL, but with a simple query: “facial cleansing Haifa”.

This is an understandable and widespread entry into cosmetology.

A person sees blackheads, enlarged pores, comedones, dullness, uneven skin, a feeling of dirtiness, or a tired facial appearance.

But even facial cleansing should not be the same for everyone.

Skin can be dry, oily, sensitive, prone to inflammations, with couperose, with rosacea, with active acne, or with a disrupted barrier.

Therefore, it is important that the cosmetologist not just “cleans the face” but understands the skin condition and chooses the appropriate method.

Good facial cleansing is not aggression.

It is a careful procedure after which the person understands how to care for their skin further.

Pressotherapy and lymphatic drainage in Haifa: body, swelling, cellulite

The Sol Clinics website works not only with the face but also with the body.

And here, important queries are:

• pressotherapy Haifa
• lymphatic drainage Haifa
• cellulite Haifa
• anti-cellulite procedures Haifa
• flabby body skin
• cavitation Haifa
• cold laser lipolysis Haifa

Many people come to body procedures not because they want an “ideal figure” but because they feel swelling, heaviness, decreased tone, changes after weight gain, sedentary work, stress, low activity, or age-related changes.

Pressotherapy and lymphatic drainage can be part of a body care program aimed at a feeling of lightness, working with swelling, improving skin appearance, and supporting anti-cellulite programs.

It is important not to promise the impossible.

Cellulite is a complex aesthetic problem that depends on the structure of subcutaneous fat, hormonal background, metabolism, activity, diet, and skin condition.

But hardware procedures can be part of a comprehensive approach, especially if the person is ready to work with the body systematically.

Russian-speaking cosmetologist in Haifa: why language matters

For many residents of Israel, the query “Russian-speaking cosmetologist Haifa” is as important as the name of the procedure.

Cosmetology is an area where a person must clearly explain what bothers them.

When did the spots appear?

What procedures have already been done?

Was there an allergy?

How does the skin react to the sun?

What products are used at home?

Is there pregnancy, lactation, chronic diseases, medication intake, or skin sensitivity?

What is the person afraid of?

What result do they consider acceptable?

When the specialist and client speak a common language, the consultation becomes calmer and more precise.

That is why for the Russian-speaking audience of Haifa, Kiryat, Nesher, and northern Israel, Sol Clinics can be a convenient option: the person receives not only the procedure but also an explanation without a language barrier.

NAnews — Israel News notes: for Russian-speaking Israelis, services where you can receive a professional service and simultaneously understand what exactly is being done to you, why it is needed, and what limitations exist are especially important.

The first visit to a cosmetologist in Haifa: what is important to ask

The first visit is not just “to schedule a procedure”.

It is a moment when the client should get answers to important questions.

What is my skin type?

Why have wrinkles, spots, acne, or a dull complexion appeared?

What procedure do I really need?

Can it be done in the summer?

How many procedures will be needed?

When will the effect be visible?

Are there any contraindications?

What should not be done after the procedure?

What home care is needed?

Do I need to change SPF?

Can procedures be combined?

What to do if the skin is sensitive?

The Sol Clinics website currently lists a promotion: first visit — 268 shekels.

The first visit includes a cosmetologist consultation and computer skin diagnostics.

There is also an offer: bring a friend — and you both receive a gift.

It is better to check the current conditions directly on the website or by phone, as promotions may change.

Booking and details:

https://cosmetology.nikk.co.il/

Cosmetologist at Check Post: convenient for Haifa, Krayot, Nesher, and Tirat Carmel

For a cosmetology center, not only procedures, equipment, and specialists’ experience are important, but also the location.

Sol Clinics is located in Haifa at:

Histadrut, 44, Check Post

For Haifa residents, this is a clear and convenient city point.

Check Post is well known to those who live or work in different areas of the city: on Carmel, in Hadar, in Neve Sha’anan, in the Lower City, in the Mifratz Haifa area, and near industrial and commercial zones.

It is convenient to visit for a cosmetologist consultation, skin diagnostics, or a procedure without turning the visit into a separate half-day trip.

But the location of Sol Clinics is important not only for Haifa itself.

Check Post is located so that it is convenient to reach from nearby cities in northern Israel.

For residents of Krayot — Kiryat Bialik, Kiryat Motzkin, Kiryat Yam, and Kiryat Ata — this can be a practical option when a nearby cosmetologist is needed, but you don’t want to go to the center of Haifa or look for a clinic far from the usual route.

For Nesher residents, Sol Clinics is also in an accessible area.

You can book a consultation, RF lifting, IPL, mesotherapy, facial cleansing, pressotherapy, or body procedure without a long journey across the north.

For residents of Tirat Carmel, Akko, Haifa suburbs, and the northern coast, Check Post also remains a convenient point: you can come after work, on the way for errands, before a meeting, or on a day when there is already a trip to Haifa.

This is especially important for those looking not just for a cosmetic procedure, but a place where you can calmly discuss skin condition and get a clear care plan.

Acne, pigmentation, wrinkles, post-acne, dull complexion, double chin, cellulite, swelling, or skin laxity — all these topics require not haste, but careful consultation.

For Russian-speaking clients, the language of communication is also important.

When a person can explain their problem without tension, talk about previous procedures, allergies, skin reactions to the sun, or home care, the consultation becomes more accurate and calm.

Therefore, Sol Clinics at Check Post can be considered a convenient cosmetology center not only for Haifa residents but also for those coming from Krayot, Nesher, Tirat Carmel, Akko, and other cities in northern Israel.

Address:

Haifa, Histadrut, 44, Check Post

Website – https://cosmetology.nikk.co.il/

How to understand what procedure you need

You don’t need to choose between RF, IPL, mesotherapy, pressotherapy, or acne treatment on your own.

The best way is to start with diagnostics.

But you can understand the direction in advance.

If you are concerned about the face contour, double chin, skin laxity, and age-related changes — it is worth discussing RF lifting and rejuvenation programs.

If you are concerned about spots, uneven tone, sun marks, vascular manifestations — it is worth discussing IPL and pigmentation care.

If you are concerned about acne, comedones, inflammations, post-acne — it is worth discussing the acne treatment program.

If the skin is dull, dry, tired, dehydrated — it is worth discussing care procedures, mesotherapy, and home care.

If you are concerned about cellulite, swelling, heaviness, body laxity — it is worth discussing pressotherapy, lymphatic drainage, and body hardware programs.

If a person does not know what they need, that’s normal.

That’s what a cosmetologist consultation is for.

Why Sol Clinics might be of interest to those looking for a cosmetologist in Haifa

Sol Clinics combines several important factors.

The center is located in Haifa, in the Check Post area.

It has been operating since 2016.

Offers procedures for face and body.

Focuses on consultation and skin diagnostics.

Works with age-related changes, acne, pigmentation, cellulite, dull complexion, skin laxity, and other aesthetic requests.

Offers hardware procedures: RF, IPL, pressotherapy, lymphatic drainage, mesotherapy, and other directions.

For Russian-speaking clients, another important point: you can explain the problem clearly, without stress, and without feeling unheard.

In cosmetology, this matters.

Because it’s about the face, skin, appearance, and trust.

Contacts Sol Clinics

Sol Clinics — cosmetology center for face and body in Haifa

Address: Haifa, Histadrut, 44, Check Post

Website: https://cosmetology.nikk.co.il/

Before booking, it is worth clarifying current promotions, schedule, procedure costs, and consultation availability.

FAQ: frequently asked questions about a cosmetologist in Haifa

How to choose a cosmetologist in Haifa?

It is important to look not only at the procedure price but also at the approach. A good cosmetologist starts with a consultation, assessing skin condition, contraindications, lifestyle, previous procedures, and client expectations. It is especially important that the specialist explains what exactly they offer and why.

Which is better: RF lifting or IPL?

These are different procedures for different tasks. RF lifting is more often discussed for loss of tone, changes in face contour, wrinkles, and skin laxity. IPL is more often associated with pigmentation, complexion, vascular manifestations, and photoaging. The choice depends on the skin condition.

Can IPL be done in the summer in Israel?

This question needs to be resolved individually. In Israel, the sun is active most of the year, so before IPL, consultation, skin assessment, understanding risks, and strict SPF protection are especially important. The procedure is not suitable for everyone and not always in the summer period.

How many RF lifting procedures are needed?

The number of procedures depends on age, skin condition, area, severity of changes, and client goals. The course should be selected by a cosmetologist after consultation.

Does a cosmetologist help with adult acne?

A cosmetologist can help build care, select procedures, work with inflammations, comedones, post-acne, and skin quality. But if acne is related to medical reasons, a dermatologist may be needed.

What to do with pigmentation spots after the sun?

First, you need to determine the type of pigmentation. After that, a cosmetologist can offer a care program, procedures, and a home scheme. In Israel, a mandatory part of working with pigmentation is regular SPF.

Can a double chin be removed without surgery?

In some cases, hardware procedures can help improve skin tone and the appearance of the chin area. But the result depends on the cause of the problem: skin, fat tissue, anatomy, age, and lifestyle.

What is pressotherapy?

Pressotherapy is a hardware procedure associated with lymphatic drainage and body impact using compressed air. It is often discussed for swelling, a feeling of heaviness, cellulite, and body care programs.

How much does the first visit to a cosmetologist in Haifa cost?

At the time of preparing the material, the Sol Clinics website lists a promotion: first visit — 268 shekels. It is better to clarify the current price and conditions before booking.

Where is Sol Clinics located?

Sol Clinics is located in Haifa at: Histadrut, 44, Check Post.

Is there a Russian-speaking cosmetologist in Haifa?

For Russian-speaking clients, Sol Clinics is convenient because you can discuss skin condition, procedures, contraindications, and expectations in a clear language.

What procedures help with a dull complexion?

It depends on the cause. Possible care procedures, mesotherapy, work with dehydration, skin renewal, home care, and SPF. The procedure should be selected after diagnostics.

What to do with post-acne?

Post-acne can manifest as spots, scars, uneven texture, and enlarged pores. A cosmetologist can offer a program that considers the type of traces, inflammation activity, and skin sensitivity.

What procedures help with cellulite?

Sol Clinics offers body directions, including pressotherapy, lymphatic drainage, and hardware anti-cellulite programs. But cellulite requires a comprehensive approach, not one universal procedure.

How to book at Sol Clinics?

More about Sol Clinics: https://cosmetology.nikk.co.il/

The center has been operating since 2016 and is located at: Haifa, Histadrut, 44, Check Post.

Photo project by Israeli photographer Olga Savinadedicated Ukrainian women in Israelbecame not only a way to preserve cultural heritage, but also a bridge between two peoples.

Models dressed in traditional Ukrainian costumes pose against the backdrop of Israeli cities, creating a visual story that unites past and present.

“I would like to do a series of filming about Ukrainian women in Israel.

Images that unite past and present.

Models dressed in regional costume (costumes typical of the regions they came from) against the backdrop of the cities where they now live.” – Olga Savina says.

Project concept: past and present

The idea for the photo project was born from Olga’s personal interest in traditional Ukrainian clothing. She researches, collects and restores regional costumes to preserve the memory of her culture.

The costumes used in the project are either ancient outfits that are over a hundred years old, or their exact replicas. Every detail reflects the characteristics of a certain region of Ukraine, and the locations in Israel emphasize the contrast between the past and the present.

Filming locations: key points

Kiev region in Haifa.

Marina, originally from the Kiev region, now lives in Haifa. Her photo shoot took place against the backdrop of the iconic Bahai Gardens, one of the city's hallmarks. Marina's image includes elements of a traditional Kyiv costume, as well as an evacuation backpack – a symbol of forced relocation and changes faced by Ukrainians. The costume includes an embroidered shirt with an ornament characteristic of the Kiev region, a skirt and a belt. Every detail is recreated taking into account historical authenticity, which allows us to emphasize the beauty and significance of the traditions of the region.

Photo here

Polesie and skyscrapers of Ramat Gan

The photo shoot dedicated to Polesie was shot against the backdrop of the modern high-rise buildings of Ramat Gan, which creates a strong contrast between tradition and the urban landscape. This regional image tells about the rich history of Polesie and its natural features, reflected in the details of the costume. The basis of the costume is a plain linen shirt with woven red stripes on the sleeves. Characteristic features include a deep neckline, a short hem hidden under the skirt, and minimal embroidery reminiscent of weaving patterns. A fly skirt made of red homespun wool with thin vertical stripes is complemented by an apron with an ornament. The image is completed with red beads, hustka or namitka, as well as a woven belt, which girls tied on the left, and married women on the right.

Photo here

Odessa region in Netanya

A photo shoot dedicated to the Odessa region took place in Netanya and included a rare costume from the Kodymsky region. This outfit required careful restoration, but the result is impressive. The photographs demonstrate a deep connection with the cultural heritage and the uniqueness of the traditions of the region. The costume consists of a three-piece shirt with sleeves that gather at a wide cuff. The characteristic embroidery is located in the upper part of the sleeve in the form of two stripes – a wider and a narrower one. The ornaments, made in red and black tones, are decorated with small multi-colored beads. Over the shirt was worn a specially cut sundress with deep waffle folds and decorative elements on the back. The lower part of the sundress is decorated with horizontal folds and velvet ribbons. A wide belt with silk ribbons and a bright coral or glass necklace, typical of the region, complete the look.

Photo here

Vinnytsia region in Ashkelon

A photo session dedicated to the Vinnytsia region was held in Ashkelon. This regional costume from the Bershad region focuses on the connection of cultures and historical memory, uniting the past and present. The costume includes a shirt embroidered using the traditional “niz” technique with a characteristic Vinnytsia pattern. It is completed with a bib and skirt with a velvet ribbon typical of the region. The embroidery of the shirt is distinguished by geometric patterns that emphasize the status and skill of the needlewoman. The bib, popular specifically in the Bershad region, adds elements of elegance and symbolism to the image. Such an ensemble creates a powerful visual image that unites Ukrainian heritage and Israeli modernity.

Photo here

Poltava region to Jaffa

A photo session dedicated to the Poltava region took place in Jaffa, one of the most colorful districts of Tel Aviv. Against the backdrop of the narrow streets of the old city and historical architecture, a costume from the Poltava region looks especially bright, emphasizing the depth of Ukrainian tradition. The costume includes a calico (cotton) shirt with embroidery characteristic of the Poltava region. The shirt is made using the technique of planking and cross-stitching, with elements of the “broken branch” ornament that decorated the settings and sleeves. This pattern is complemented by eight-pointed stars and geometric elements, which adds symbolism to the outfit. The hem of the shirt is decorated with patterns made with black thread in the “Brocard roses” style. The whole ensemble is completed by a traditional knitted shirt with three pintucks and a lining characteristic of the region – strengthening the hem to add weight. This image creates a harmonious combination of traditional Ukrainian clothing with the spirit of a modern Israeli city.

Photo here

Luhansk region: a symbol of perseverance – in Haifa

The image dedicated to the Luhansk region has become a symbol of resilience and a reminder of the cultural identity of the region, most of which is today under temporary occupation. A photo shoot with the Luhansk system reflects the importance of preserving heritage even in conditions of war and change. The shirt, created on the basis of museum exhibits, has a traditional Poltava cut, but stands out with a characteristic combination of colors: red and blue. Designs include the tree of life, floral motifs on the sleeves and stripes of embroidery on the seams. The specific ornament is complemented by a replica of a box chintz sweater, decorated with velvet ribbons and wide folds at the bottom. The set of accessories includes traditional Lugansk ducats and “viper” beads, reproduced on the basis of museum photographs. The outer necklace is made of large amber beads, which is typical for jewelry in the Lugansk region. Against the backdrop of a waste heap and steppe landscapes, this outfit symbolizes the deep connection with the homeland and the fortitude of Ukrainian women.

Photo here

What makes the project unique?

The photo project stands out for its desire not only to preserve Ukrainian cultural heritage, but also to adapt it to Israeli reality.

Main accents:

• Costumes as carriers of history. Every detail, from embroidery to fabric, tells the story of the region and its people.
• Visual contrast. The combination of traditional outfits with modern Israeli architecture creates strong images.
• Uniting cultures. The project helps Ukrainian women find their place in a new country while maintaining contact with their roots.

A look at Jewish and Ukrainian culture

This photo project also symbolizes the connection between the Jewish and Ukrainian peoples. Israel, home to thousands of Ukrainian war survivors, provides a unique platform for dialogue between cultures.

“I have been studying the features of regional outfits for several months now. I started collecting costumes. I bought some, friends borrowed some for the project. The costumes are ancient, some are about a hundred years old, and replicas are close to the original.

I listen to a lot of lectures, I am fascinated by the diversity of traditions and how they were reproduced in embroidered shirts and the combination of elements of the regional “system”. It’s like the history of a region on a canvas, you can “read” it, it tells about the region and its owner.” – Olga Savina shares.

Our website NAnews – Israel News always pays attention to important initiatives that strengthen mutual understanding between peoples. This project is a great example of how art helps build cultural bridges.

The Olga Savina project is more than just photo sessions. It is visual storytelling that preserves cultural heritage and builds bridges between nations.

About Olga Savina

Olga Savina — Children's and family photographer in Israel. She is from Kyiv. Now lives in Haifa.

“I photograph everything related to love. Love Story, weddings, pregnancy, newborns, children, families. I also shoot underwater – because I love the sea 🙂

Traveling around the world, I conduct photo sessions in the most beautiful corners of our planet. Israel is one of the most beautiful countries for me.

Finding new beautiful and unusual locations for shooting is my passion. You can view places for photo shoots in Israel in the corresponding section of my website.”

You can get to know each other better and even order a photo session here:

Facebook – https://www.facebook.com/olga.savina.94

Instagram – https://www.instagram.com/olga.savina.photo

Website – https://savinaphotos.com/

………………..

NAnews – Israel News will continue to talk about similar initiatives that strengthen the connection between Israel and Ukraine.

Author: Elena Gunko

He was not supposed to be born on September 7, 2025. Doctors expected him around October 20, but around three in the morning, a Russian Shahed struck the house in Kyiv where his family lived. A few hours later, doctors performed an emergency cesarean section on his severely burned mother, and Nazar was born almost a month and a half prematurely. The story was reminded by UNITED24.

His mother could never hold her son in her arms again.

Three in the morning. Corridor. Explosion

24-year-old Tatyana Sakiyan was 34 weeks pregnant. She lived in a two-room apartment on Yakuba Kolasa Street in the Svyatoshyn district of Kyiv with her common-law husband Vadim Bogdan and younger sister Alina. The family came from the Kirovohrad region, Tatyana and Vadim worked, rented housing, and prepared for the birth of their son.

The things bought for the child were already at home. Ahead was supposed to be the most ordinary life of a young family: maternity hospital, sleepless nights, diapers, walks with a stroller, the first tooth, the first steps. The Russian war left them with a completely different calendar.

During air raids, the family usually left the rooms for the corridor, and if the attack became especially strong, they hid in the bathroom. That night they heard a drone very close. Tatyana was closing the door when the explosion thundered.

People were thrown in different directions, the door fell on Tatyana, and her clothes caught fire. Vadim later said that at first, he almost didn’t feel his own burns—the shock was so strong that he thought primarily about Tatyana. Alina was in another room and was practically unharmed, and somehow they managed to descend from the fifth floor on their own.

Vadim had burns on about 85% of his body. Tatyana received burns on more than 90% of her body surface, and inside her was still a child who had about a month and a half left before birth.

At 08:45, doctors were already saving two

Tatyana was taken to the hospital, and the doctors quickly realized that waiting for natural childbirth was impossible. The woman’s body was severely damaged by burns and the consequences of the explosion, the child experienced severe stress, smoke, and trauma with her. It was no longer about the pregnancy term, but whether the doctors would have time to save the baby.

On September 7, 2025, at 08:45, Nazar was born. He weighed about 2250 grams, was born at 34 weeks of pregnancy, and immediately ended up in intensive care. Tatyana had chosen the name for her son in advance—she wanted to name him Nazar, and her relatives fulfilled her wish.

The boy’s condition was extremely serious. He was breathing poorly, his body couldn’t maintain blood pressure, coagulation disorders and infections appeared. Then the doctors discovered a brain hemorrhage, after which hydrocephalus began to develop—fluid accumulated inside the skull and increased pressure on the brain.

While other newborns lay on their mother’s chest, getting used to her voice not through the womb, Nazar lay under machines. His mother was in another ward at that time, fighting for her life.

Four operations in the first months

In the first incomplete three months, Nazar underwent four surgical interventions, three of them on the brain. Doctors installed special systems to drain fluid and tried to stop the consequences of a severe hemorrhage.

He didn’t have the usual first month at home, a crib next to his parents, or the first family walks. Instead, there were neurosurgeons, shunts, antibiotics, equipment, and the constant question: how serious would the consequences be for the child’s development.

The family was helped by the charitable organization “Mama i nemovlya”. It participated in providing the necessary neurosurgical materials and further treatment of the baby. Only a year passed between Nazar’s photos from intensive care and the pictures from his first birthday, although the amount of experience makes this distance much greater.

The last meeting of Tatyana and Vadim

Vadim was also in the hospital after the strike. In addition to burns on about 85% of his body, he suffered a severe concussion and significantly lost his hearing.

When his condition stabilized a little, Vadim was brought to Tatyana in a wheelchair. She was almost completely bandaged and tried to say something to him, but after the explosion, the man almost couldn’t hear and couldn’t make out her words.

This was their last meeting. Vadim later couldn’t remember and reconstruct what the woman, with whom he was expecting a child and planning to build a family, said to him.

Mom saw Nazar only on the phone

Tatyana was shown a photo of her son on a phone screen. This is how she first saw the child she carried for eight months: she didn’t hold him, didn’t hug him, didn’t look into his eyes—she saw a picture.

She was told that the boy was named Nazar, as she wanted. This detail was preserved thanks to the stories of relatives and makes the story almost physically heavy: the mother knew her son was alive, knew his name, saw his face, but the walls of the hospital remained between them.

On September 21, Tatyana unexpectedly felt a little better. She talked, asked for homemade food, and for the first time in two weeks, relatives allowed themselves to hope that the worst might be over.

The next day it all ended.

On the evening of September 22, 2025, Tatyana Sakiyan died. She was 24 years old. After the birth of her son, she lived for 15 days, and the doctors didn’t let Vadim go to the funeral—his own condition remained too severe.

Even the things parents prepared for their son burned

The strike destroyed not only the housing. The things bought for the child, phones, and part of the family photos burned in the apartment—that domestic past, which almost no one considers valuable until one day it disappears.

After Tatyana’s death, relatives had to collect her photos from other people’s phones and archives. When Nazar grows up and asks what his mother was like, he will be shown the little that was preserved by other people.

In one photo, she is young and smiling. In another, perhaps still pregnant. It is from such disparate pictures that the boy will one day have to piece together the image of the woman who chose his name but couldn’t hold him.

NAnews — News of Israel | Nikk.Agency

The father was alive, but first, he had to prove he was the father

After Tatyana’s death, another story arose, not medical, but bureaucratic. Tatyana and Vadim lived together and were expecting a child, but they didn’t have time to officially register their marriage, so legally Vadim was initially not recorded as Nazar’s father.

It turned into an almost absurd situation: the biological father is alive, lying in the hospital with severe burns, and his newborn son is officially an orphan under state guardianship. Vadim had to undergo a DNA test and then establish paternity through legal procedures.

He did this simultaneously with treating burns, the consequences of a concussion, hearing problems, and panic states. The state had to document what was never a question for the family: Nazar is his son.

In December, Nazar finally left the hospital

The boy spent almost three months under constant medical supervision. Only in December 2025 was he discharged, and Vadim’s sister Oksana, who became the child’s guardian, took him to her home in Ivano-Frankivsk.

There, Nazar first had a life somewhat resembling ordinary childhood: home, toys, another child nearby, walks, a pool. Oksana told journalists that after the hospital, the boy gradually began to come to life—showing interest in toys, cooing, responding more attentively to people.

But the hospital didn’t disappear from his life. After the brain hemorrhage and three neurosurgical operations, Nazar required regular examinations, so the family traveled with him from Ivano-Frankivsk to Kyiv.

Oksana started photographing her nephew every month. She wants his childhood album to consist not only of pictures from intensive care, tubes, and hospital wards.

Now let’s still find those very “Nazis”

Russia explains the war against Ukraine as a necessity for “denazification.” Putin uttered this word on February 24, 2022, and then repeatedly returned to it, justifying the invasion, occupation of Ukrainian territories, and continuation of the war.

Around this topic, long historical debates can be held—about nationalism, crimes of the Holocaust period, Soviet historiography, collaborationism, modern Ukraine, and manipulations of historical memory. But these conversations cannot replace the specific events of today’s war.

Therefore, it’s better to return to the two-room apartment on Yakuba Kolasa Street.

Who exactly needed to be “denazified” there? 24-year-old Tatyana, closing the door in the corridor during an air raid? Her unborn son? Vadim, who ended up with burns on most of his body after the Russian strike and couldn’t hear the last words of his beloved woman?

Or 18-year-old Alina, who ran out of the destroyed apartment at night with her burned sister?

The Russian construction of “Nazis” especially quickly falls apart when instead of a map of Ukraine, a specific name appears. Here it is: Tatyana Sakiyan, 24 years old, died from burns received after the Russian strike.

And who behaves like a fascist here

The word “fascism” is too serious to use simply as an insult. You can’t declare every Russian a fascist just by passport and can’t replace the analysis of the regime with a person’s nationality.

But you can look at the actions of the state. When political power claims that a neighboring people doesn’t have the full right to independently determine its future, declares its statehood a historical mistake, invades its territory, annexes lands, and justifies all this with some higher historical mission, the question ceases to be purely terminological.

Especially when the war is waged under the slogan of fighting “fascists.”

The history of the 20th century knows well the mechanism by which the enemy is first declared absolute evil, and then violence against them becomes almost automatically permissible. In modern Russian propaganda, a “Nazi” can become a Ukrainian serviceman, a Jewish president, a volunteer, a journalist, or just a person who considers Ukraine an independent country.

After that, it remains only to hide the consequences behind a military report. But in Tatyana and Vadim’s apartment, the result of Russian “denazification” cannot be hidden: a deceased young mother, a severely burned father, and a premature child who underwent four operations in the first months of life.

Israelis no longer need an explanation for the word Shahed

For the Israeli reader, Shahed has long ceased to be a weapon from a distant Ukrainian war. Israel has seen Iranian strike drones in its own sky and knows what long hours of alarms look like when drones and missiles come in waves.

In Ukraine, this sound has been heard for years. Iranian technology has become the basis for an entire Russian family of strike devices, launched by the dozens and hundreds, mixed with false targets and missiles, and designed not only to hit the target but also to overload air defense.

The night of September 7, 2025, became one of the largest such raids. According to the final data of the Ukrainian Air Force, Russia used 823 air attack means: 810 strike UAVs and decoy drones, nine Iskander-K cruise missiles, and four Iskander-M/KN-23 ballistic missiles.

Ukrainian air defense shot down or suppressed 751 targets, but the remaining ones broke through. In Kyiv, residential buildings were destroyed and damaged, people died, including a woman with a two-month-old child, apartments burned, and a fire broke out in the Cabinet of Ministers building.

NAnews detailed the massive Russian attack on September 7, 2025, and its consequences for Kyiv. At that time, the numbers were still being clarified during the rescue operation, but it was already clear: this was not just another “night alarm,” but one of the largest air strikes of the war.

The apartment of Nazar’s family was just one human story within this huge statistic. We cannot claim without evidence that Russian military deliberately chose this apartment as a target, but the result of the strike is known for sure: a pregnant woman received fatal burns, her child had to be saved by emergency cesarean section, and the father ended up in the burn unit.

A year later, Russian attacks have not disappeared

It would be convenient to end with words that Nazar survived and life prevailed. But the war didn’t end there, and while the child learned to hold his head, coo, and reach for toys, Russian missiles and drones continued to fly to Ukraine.

In September 2026, Kyiv and other Ukrainian cities again experienced massive attacks. People died, residential buildings were destroyed, shops, post offices, and railway infrastructure were damaged.

NAnews reported on a new massive Russian attack in September 2026—after negotiations and another round of talks about a possible end to the war. For Nazar’s family, such news sounds different than for the average reader: they already know that one night can divide life into “before” and “after.”

Israel helps to gather people after the war breaks them

There is another connection to Israel in this story. While Iranian technologies in Russian hands are used for strikes on Ukraine, Israeli specialists are passing on their experience in treating the physical and psychological consequences of war to Ukrainians.

Burns, amputations, post-traumatic disorders, rehabilitation of military and civilians—all this Israel knows too well. By 2026, dozens of Ukrainian specialists had already undergone relevant training with the participation of Israeli organizations.

NAnews wrote in detail about the expansion of cooperation between Israel and the Kyiv region in the field of rehabilitation: 57 Ukrainian specialists have already been trained.

Behind such a dry number, it’s easy to lose the meaning. Nazar’s story brings it back: after the arrival of Shahed, the work doesn’t end when firefighters put out the fire. First, the surgeon saves the body, then the neurosurgeon fights for the brain, then the rehabilitation specialist helps the child catch up with development, and the psychologist works with the father who remembers the burning woman and doesn’t know what she said to him the last time.

The war remains inside the family much longer than the smoke lingers over the destroyed house.

Nazar turned one year old

Now Nazar is nothing like that tiny baby from intensive care. He grows, shows interest in toys, looks into the camera, and is surrounded by people who did everything possible to give him a home and childhood after that night.

Someday he will be told the whole story. That his mother was eagerly waiting for him, chose his name herself, and managed to see his photo. That doctors saved him in the morning after the Russian strike, and then took him to the operating room four times and returned him to his family four times.

He will be told that his father survived, although he was almost completely burned. That his aunt took him home. That there were many people around who cared.

But they will also have to tell him why his mother could only see him on a phone screen, why his father didn’t hear her last words, and why the very first months of his life were spent between intensive care and neurosurgery.

Russia launches hundreds of drones and missiles at Ukraine. In Russian state rhetoric, this war is still called a fight for “denazification.”

In the life of one family, it looks simpler and scarier: A 24-year-old woman died, her man received burns on most of his body, and their son was born prematurely and started life with four operations.

Now Nazar is one year old. And we want to wish him the most ordinary fate—the one that seems self-evident for most children.

So that one day the main event of September 7 for him is only his birthday. So that adults argue about the cake, someone forgets to buy candles and has to run to the store, and the photos finally become just family photos.

Without intensive care.

Without Shahed.

Without the need to explain to the child why his mother first saw him only on a phone screen.

In the section “Jews from Ukraine” – Yehuda Magidovich (January 21, 1886, Uman, Ukraine — January 5, 1961, Tel Aviv, Israel).

From Uman to the White City: The Story of Yehuda Magidovich

In the mid-19th century, the family of hatter Binyamin-Zvi Magidovich lived in Uman. His workshop smelled of steam, pressed felt and fresh ribbons — it was there, in 1886, that a boy named Leib was born, who later all of Tel Aviv knew as Yehuda Magidovich.

His mother, Rachel Sadovaya, was the keeper of the home, and his father was a master who made hats for both officials and young dandies. Studying in a cheder in a small town was the natural beginning for a Jewish boy of that time. But Leib, in addition to prayers and the Pentateuch, was drawn to drawings and unusual shapes. Years later, this passion would lead him in 1903 to Odessa.

Odessa years: brush, pencil and architecture

At the beginning of the 20th century, Odessa was a city where art and commerce mixed in the noisy port. Magidovich studied fine arts in Odessa, then in Kyiv, and then returned to Odessa to study architecture — essentially combining aesthetics with engineering calculation. By 1910 he already had a diploma and his first commissions. Yes, Yehuda Magidovich studied in Odessa, including at an art educational institution.

Most likely (there are no reliable sources of information about exactly where he studied), it was the Odessa Art School with an architectural department, where he received artistic training, and then probably continued his studies at the “Odessa Academy of Arts”, graduating around 1910. This is confirmed by both English- and Hebrew-language sources. In Odessa, he did not just draw facades. Magidovich designed houses that carried echoes of Italian villas and French resort mansions — adapted, of course, to the Odessa climate and local habits. In 1911 he married Atil, née Vogel, and the couple had two sons: Rafael Megiddo and Avshalom Megidovich.

But life in the city was restless. Pogroms, revolutionary rallies and street shootouts forced Jewish communities to self-organize. Magidovich did not stand aside — he took part in Jewish self-defense, and some sources even call him the district commander of one of these units.

1919: Odessa says goodbye

The Civil War was tearing the empire to pieces. In Odessa, families with bundles crowded near the port docks, waiting for permission to leave. Magidovich obtained a forged ID to leave the city, and in the autumn of 1919 he was among the passengers of the steamship “Ruslan”.

With a forged Odessa ID – to the shores of Palestine…

In the autumn of 1919, from Odessa to Palestine, on a journey that made him legendary, the ship “Ruslan” set sail with six hundred Jews on board. Modern Israelis call the “Ruslan” nothing less than “the Mayflower of Zionism, which opened the period of the Third Aliyah”. (The “Mayflower” was the ship that brought the first settlers from England to the shores of the USA). The name “Ruslan” became equally symbolic for Jews — although it was not the first since the beginning of the return of Jews to the Promised Land, its six hundred passengers were the elite of the future state, which was rising from the ashes…

Across the territory of the former Russian Empire, war was raging when in Odessa in all the port houses and even right on the bundles of belongings in the middle of the square, Jewish refugees had gathered. 170 of them were refugees from Safed and Tiberias – subjects of Great Britain, who wanted to return to their native Palestine. The British consul appealed to the Soviet Odessa authorities – and they gave permission to leave. But Odessa would not be Odessa if to those 170 foreigners they did not add another half thousand Jews from Ukraine, Poland and Russia.

They hastily studied the geography of Palestine so as not to “slip up” during the conversation in the Odessa Cheka, and as for the necessary languages — Hebrew and English — each of them already spoke them without extra training. In addition, Odessa professionals made each one a repatriate certificate (“teudat oleh”) with the stamp “Committee of Refugees from Eretz Israel for their return home”.

In the end, “Ruslan” was given the green light — on the journey to distant Palestine, the resident of Uman Yehuda Magidovich went together with future Israeli celebrities — historian Klausner, future editor of the famous newspaper “Haaretz” Glikson, poet Ratosh, doctor of medicine Yassky, artists Konstantinovsky, Frenkel, Navon and Litvinovsky, sculptor Ziffer, future Minister of Education Dinur, future Knesset member Rachel Cohen-Kagan, the mother of future Israeli Prime Minister Yitzhak Rabin — Rosa Cohen…

This was not just a voyage — Israelis would later call it “the Mayflower of Zionism”. On board were about six hundred people: historians, artists, future politicians, poets. On December 19, 1919, “Ruslan” docked in Jaffa, and Magidovich, along with the others, set foot on the land that would become his new home.

The beginning in Tel Aviv: drawings from Odessa

He did not arrive empty-handed — in his luggage were hundreds of Odessa projects that he had managed to save from the archives. Most of these were plans for villas in the spirit of the Italian and French Riviera, reworked “in the Odessa style.”

Now they were to be transformed into houses on Montefiore Street, Nachlat Binyamin, and in new neighborhoods. Many of these mansions were built in Tel Aviv, reinterpreted already in a Jewish manner. In 1920, he was appointed the first chief architect of Tel Aviv. He was responsible for planning and approving projects, and at the same time designed himself — sometimes in eclecticism with elements of the Moorish style, sometimes in strict Art Deco.

He held this position until 1923, after which he opened his own office.

Friend of the mayor and bold projects

He had known Mayor Meir Dizengoff since the days of Uman. The friendship helped — not in terms of privileges, but in terms of boldness of decisions. Thus, “Galei Aviv Casino” — a building on stilts right above the water — became the city’s calling card. The creative bohemia gathered here, and even Winston Churchill visited. The casino survived the storm of 1936 but was demolished after Dizengoff’s death — during his lifetime the mayor “kept a hand” over his friend’s project. In 1923, Yehuda Magidovich opened his own architectural firm and began to build residential and administrative buildings in the city, which at that time were especially in demand in the young city. To this day, the construction company “Rafael Megido,” named after Magidovich’s son, is well known.

Magidovich worked in the Art Nouveau style — this is what the local version of the modern style is called in Israel. Many interesting buildings were destroyed, for example, the “Kovalkin House” in the Dizengoff Square area, and the casino — “an amazing, spacious, light building, in the spirit of people in high spirits.” But many, fortunately, have survived, including the Great Synagogue on Allenby, the “Levin House,” the “Nordau” hotel, the “Ben Nahum” hotel, and the “Beit Carousel” on Rothschild Boulevard. In the central part of the “Carousel House” there was a fireplace, and inside the windows was suspended a second row of colored stained glass windows.

They hung on rings, and when the air heated by the fire in the fireplace caused them to move slightly, the reflections of the fire played in the glass pieces of the stained glass, and then bright colored spots danced around the room — hence the name of the house. The “House with Columns” on Rambam Street is decorated with columns and arches — elements of the classical style. It was built in 1924 and is now included in the list of houses subject to restoration. The square where this building is located bears the name of Yehuda Magidovich.

The Levin House: terrorist attack and secret mechanism

In 1923, wealthy merchant Yaakov Levin commissioned Magidovich to build a mansion on Rothschild Boulevard. The architect designed a Tuscan villa with a tower whose roof could be retracted, opening a view of the starry sky during the Sukkot holiday. Over the years, the building housed a bank, a British school, the headquarters of the “Hagana,” and later the Soviet embassy. In 1953, fighters from “Etzel” and “Lehi” threw a grenade into the building — a protest against the antisemitic “Doctors’ Plot” in the USSR. People were injured, including the ambassador’s wife. Three days later, the USSR broke off diplomatic relations with Israel — until Stalin’s death.

In 1991, the Levin House, the work of the native of Uman, was declared “an object of special architectural value” and underwent an extremely expensive restoration — with the involvement of the best specialists and equipment specially brought from South Africa. When restorers worked on the tower, they discovered in its highest part a pile of old newspapers and an amazing mechanism, the purpose of which no one knew. They tried to set it in motion — and were shocked when the roof above their heads retracted: the mechanism, invented by the man from Uman, worked perfectly even after 70 years!

After the restoration, the Levin House housed exhibition halls and the office of the famous antique auction house Sotheby’s. In 2006, for 35 million shekels (comparable to the cost of the nearby “Beit Alrov” tower), the villa was purchased by Canadian billionaire Gerry Schwartz. The house, built by a native of Uman, still remains one of the main architectural gems of the capital’s tourist routes.

Architectural style

Over his career he designed more than 500 buildings. The Great Synagogue, villas with columns and domes, houses in Art Deco and in the International Style — all these are works by Magidovich. Even when moving toward modernism, he retained the habit of adding details — arches, small towers, decorative grilles — that referred to his European and Ukrainian experience.

Ukraine in memory and in works

After emigration, he could not return to Ukraine — the Soviet authorities did not allow such contacts. But in his projects one could always find echoes of the “Ukrainian period”: the proportions of the facades, planning techniques, decorative solutions. Israeli guidebooks invariably call him “a native of Uman.” In recent years Ukrainian local historians have also remembered him: publications were issued in the Cherkasy region, and in the Odesa museum in 2024 they even held a review of his Odesa years.

Final and legacy

In 1954, Magidovich suffered a stroke and stopped working. He died in 1961 in Tel Aviv and was buried in the Kiryat Shaul cemetery. He left behind not only buildings, but also an example of how a person from a provincial Ukrainian town can influence the appearance of one of the most famous cities in the world. He was survived by sons and descendants. The family house on Mogiliver Street, which was not included in the list of city heritage sites, was demolished in 2016, and a modern residential building was constructed on its ruins.

In 1993, architect Gilad Dovshni published an extensive book devoted to Magidovich’s work and his contribution to the development of Tel Aviv and Israel’s construction industry. In 2019, a memorial in his honor was installed on the pedestrian Nachalat Binyamin Street.

… The section “Jews from Ukraine” on NAnews — News of Israel tells about people whose roots are in Ukraine and whose contribution is in the history of the Jewish people and Israel. These are stories where Ukrainian experience and Israeli destiny are intertwined in one life path. The biography of Yehuda Magidovich is a vivid example of this connection, from Uman and Odessa to hundreds of buildings in the White City.

NAnews Nikk.Agency – An independent information project created by a group of Israelis with Ukrainian roots.

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Nanovos Nikk.agency – a private publication of Israelis with Ukrainian roots. News of Israel and Ukraine, relations between the two countries, the exposure of fakes, analyst. Read Russian, Ukrainian, English and Hebrew.

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This was reported on August 7, 2026, by the Federation of Jewish Communities of Ukraine. Its message is the original source of this publication.

The news could have ended with one line: they found an old Jewish tombstone and returned it to where it belongs.

But in Lviv, one found matzevah is almost never the story of just one stone.

Under roads, in courtyards, retaining walls, and other city structures, tombstones from destroyed Jewish cemeteries still remain. Sometimes names can still be read on them. Sometimes dates. Sometimes the place of birth, the name of the father or husband.

And then from under the asphalt, they return not just a stone.

They return a person.

For this material, NAnews — News of Israel compared the current message from the Federation of Jewish Communities of Ukraine with the open database Jewish Stones UA, materials from the Lviv Volunteer Center, and documented previous operations to return Lviv’s matzevot. The author of the material, Alexander Khmelnitsky, is responsible for the editorial conclusions. However, the publication is not an epigraphic or archaeological examination of the specific found slab: NAnews did not decipher its inscription independently and does not establish its origin without documentary confirmation.

What is known about the matzevah found now — and what we do not yet know

According to the message from the Federation of Jewish Communities of Ukraine, the tombstone was discovered in Lviv, after which it was transported to the territory of the Jewish cemetery.

Residents of the city helped in this work. The Lviv Volunteer Center thanked Julian Lahun and Andriy Lahun.

At the time of the editorial check on August 7, 2026, in the original message available to NAnews, the exact location of the find, the name of the person on the tombstone, the date of death, and the original place of installation of this matzevah are not named.

This is fundamentally important.

We will not write that this particular slab was removed from the cemetery by the German occupiers. Nor will we claim that it was used as building material by the Soviet authorities.

Both practices in Lviv are documented. But the history of a specific matzevah must be confirmed separately.

If a readable epitaph has been preserved, the next question is much more interesting than the mere fact of the find: whose grave is this?

Why Jewish tombstones ended up under Lviv

Before World War II, there were four large Jewish cemeteries within Lviv and its then suburbs.

The oldest was located west of the historical center. The first documentary mention dates back to 1414, although the cemetery may have existed even earlier. By the official closure in 1855, there were, according to researchers, 25–30 thousand graves on an area of about three hectares.

During the German occupation, the cemetery was systematically destroyed, and the tombstones were used as building material.

A particularly terrible testimony remained in the report of the head of the SS and police of the Galicia district, Friedrich Katzmann, in 1943. The document, next to a photograph of the Lviv Jewish cemetery, reported receiving approximately 2000 cubic meters of building material from the Jewish cemetery in Lemberg — as the occupation authorities called Lviv.

After the end of the war, the process did not stop.

Jewish Stones UA indicates that the Soviet authorities removed the remaining matzevot and used them for paving streets, squares, and courtyards of public buildings, as well as for constructing retaining walls. In 1947, the Krakiv Market appeared on the land of the old Jewish cemetery.

Thus, the stone on which the family paid the master for the name of the deceased and the prayer formula became road material.

This detail is important because it explains the current finds: most of the matzevot removed then did not disappear anywhere.

They remained within the city.

New cemetery: the likely source of many found matzevot

After the closure of the old cemetery in 1855, a new Jewish cemetery was opened at the western end of the current Zolota Street, next to Yanivsky.

It was also heavily destroyed during the years of German occupation. Thousands of tombstones were toppled, removed, and reused.

Researchers of Jewish Stones UA believe that many matzevot found under Lviv streets and inside walls in recent years were likely removed from here. This is indicated, in particular, by the dates on the found slabs — often the first decades of the 20th century.

But here again, the boundary of proof is important: this is a conclusion regarding the array of finds, not the established biography of that specific matzevah reported by the Federation now.

“The whole street is made of matzevot”

The scale of the problem became especially noticeable in the summer of 2018 on Hanna Barvinok Street.

During roadworks, Jewish tombstones were discovered under the asphalt.

Residents of the area knew about them before: during previous utility works, individual slabs had already appeared from the ground. When the road surface was opened again, the information reached the Lviv Volunteer Center.

The head of the center, Sasha Nazar, then described what he saw very simply:

“The whole street is made of matzevot.”

At first, the stones were removed manually. Shovels, crowbars, lifting straps, and jackhammers were used. Some tombstones weighed more than 300 kilograms. Then, thanks to collected donations, it was possible to attract heavy road equipment and a truck.

During the operation, volunteers extracted 125 whole tombstones and large fragments and transported them to the new Jewish cemetery in Lviv.

Initial media reports featured smaller preliminary estimates — about a hundred slabs. This is not a contradiction: the count continued as the stones were extracted, and the final documented result of the project was 125 tombstones and large fragments.

And this is a good example of why NAnews distinguishes between operational figures and the final result of the work.

The stone from under the road became the grave of Chaim Salomon Davidman again

Here appears the human layer, without which the history of matzevot turns into mere statistics.

In the Jewish Stones UA database, there is a tombstone with the number LVN010.

Once it lay under the asphalt of Barvinok Street.

The slab preserved a Polish inscription:

CHAIM SALOMON DAWIDMAN.

From it, researchers established that Chaim Salomon Davidman was born in 1855 in Ozimina and died on May 15, 1936.

While the stone was under the street, it split into two parts. But both main halves were found together and returned to the Jewish cemetery.

And here the meaning of all this work changes.

One could write: one of 125 slabs was extracted from under a Lviv street.

Or one could write differently:

the grave of Chaim Salomon Davidman, a man who lived about 80 years and died in the spring of 1936, was extracted from under a Lviv street.

Before the Holocaust.

Before the destruction of the Lviv Jewish world.

Before his tombstone was turned into part of the road.

This is no longer “old building material.”

This is a name.

Another woman returned from under the asphalt: Reizel Weinreb

There are also more detailed epitaphs.

The matzevah LVN029, also raised from Barvinok Street, belonged to a woman named Frima Reizel, daughter of Shimshon Weinreb.

The preserved text also mentions her husband’s name — Yosef Grosstern. The slab also indicates that Reizel Weinreb was from Busk. The upper part of the tombstone is lost, but most of the text is preserved.

For a casual passerby, this is a stone slab.

For a descendant of the Weinreb, Grosstern family, or a person researching Jews from Busk and Lviv, this is already a genealogical document.

This is where a direct connection with Israel arises.

Why Israel is relevant

A huge number of descendants of Galician Jews today live outside Ukraine — including in Israel.

After the Holocaust, the family history of many lineages survived fragmentarily: the grandfather’s surname, the name of the town, a few photographs, a story about relatives “from Lviv” or “from Galicia.”

A found matzevah can sometimes add a specific date, father’s name, spouse’s name, place of origin, or a variant of the surname spelling to this.

And this is not a theoretical possibility.

The Jewish Stones UA project specifically creates digital records of found tombstones. The database allows for recording almost 30 characteristics of one stone, including the location of the find, photographs, condition, name, dates, and epitaph texts. Inscriptions are transcribed and translated, and volunteers from Ukraine, Israel, and the USA participate in the work. The project exists in Ukrainian and English, with the English version directly aimed at descendants of families from Western Ukraine living around the world.

Therefore, for an Israeli whose family comes from Lviv, Busk, Rohatyn, Drohobych, or other cities of former Galicia, such a database may not be just a historical site.

It is another place to check one’s surname.

NAnews — News of Israel has already thoroughly examined how Jewish matzevot of Ukraine are arranged, what the inscriptions and symbols mean, and what information they can preserve. The previous material by Alexander Khmelnitsky “Matzevot as a Code of Memory: How Forgotten Jewish Heritage of Ukraine Comes to Life” is available here: NAnews material on matzevot and Jewish cemeteries of Ukraine. The current find in Lviv effectively continues this topic already on the example of one specific returned tombstone.

About 50 fragments were found right in the wall

Barvinok Street was not an exception.

In February 2020, the Lviv Volunteer Center extracted about 50 fragments of Jewish tombstones from a retaining wall behind a residential building on the neighboring Konotopska Street.

In April and June 2021, new fragments were found near the buildings and the botanical garden of the National Forestry University on Pryrodna Street.

Jewish Stones UA writes directly: the exact location of the overwhelming majority of removed Lviv matzevot is unknown. Many are likely still under the roads and buildings of the city.

Therefore, the current single find does not seem accidental.

On the contrary, it shows that this process is far from over.

More than 350 matzevot under the courtyard of the “Prison on Lontskoho”

The most extensive of recent stories occurred in a place with its own heavy history — on the territory of the former “Prison on Lontskoho”.

In 2020, during excavations, an extensive layer of Jewish tombstones was discovered under the courtyard covering.

The extracted slabs could not be immediately transported. Access was complicated by the COVID-19 pandemic, the regime of the object, and after the start of the full-scale Russian invasion of Ukraine — security requirements.

Only five years later was it possible to complete the return.

In July 2025, Sasha Nazar organized the transportation of the collected matzevot to the new Jewish cemetery in Lviv. Currently, the Jewish Stones UA database documents more than 350 tombstones and fragments from this complex.

But physical transportation is only the first stage.

The stones are photographed in good lighting. Then specialists and volunteers work with the epitaphs: they transcribe the text in Hebrew, translate it into Ukrainian and English, compare dates and names, and then create a separate digital card.

Thus, a pile of stone gradually turns into a database of people.

What to do if a similar matzevah is found in Lviv

This story also has a quite practical conclusion.

Jewish Stones UA notes that new finds often begin the same way: a tombstone is noticed by an ordinary passerby or resident during repairs, earthworks, or dismantling. After that, the information is passed on to people engaged in preserving Jewish heritage; in Lviv, such operations have been carried out for many years by Sasha Nazar and the Lviv Volunteer Center.

If you see a stone slab with inscriptions in Hebrew or characteristic Jewish burial symbolism:

• photograph it and the location before moving it;
• save the exact geolocation or address;
• do not attempt to clean the old inscription with aggressive chemicals or mechanically scrape the surface;
• report the find to specialists or the Lviv Volunteer Center so that the slab can be recorded and safely returned.

And if your family comes from pre-war Lviv or other cities of Western Ukraine, it makes sense to check the surname in the Jewish Stones UA database: a matzevah once found under the road may already be digitized there.

Why is this important for modern Ukraine

There is another fundamental layer in this story.

The Nazi occupation regime used Jewish tombstones as building material in the process of destroying the Jewish community of Lviv itself. After the war, the Soviet system continued the destruction of cemeteries and the reuse of stone in urban infrastructure.

Today, the reverse process is happening.

A resident notices a slab.

Another helps to transport it.

Volunteers pull the stone out of the wall.

People photograph the epitaph.

Someone reads Hebrew.

Another translates the text.

And the name returns to the public space of Ukraine.

This does not correct what was done and does not restore the destroyed pre-war community. But the attitude towards the same stone changes fundamentally: from building material, it once again becomes a human tombstone.

And that is why gratitude to Julian Lagun and Andrey Lagun in the current message has more meaning than it seems.

They did not pass by.

Sometimes the preservation of historical memory begins precisely with this.

The current matzevah still has no name

But the specific story with which this publication began remains unfinished.

We know that a Jewish tombstone was found in Lviv.

We know that the city’s residents helped preserve it.

We know that it has already been returned to the territory of the Jewish cemetery.

But we still do not know the most important thing:

to whom it belonged.

If the inscription is preserved and can be read, the next news may sound completely different.

Not “another matzevah was found in Lviv.”

But:

in Lviv, after decades, the grave of a specific person was found and their name was returned.

Chaim Salomon Davidman has already gone through this path — from a slab under asphalt to a record in an open database.

Reizel Weinreb too.

Now somewhere in the Lviv Jewish cemetery lies another returned stone.

Perhaps, on it, the name can still be read.

And then the story only begins.

Sources and editorial transparency

The original message about the current find: Federation of Jewish Communities of Ukraine — Федерация еврейских общин Украины, material “У Львові знайдений єврейський надгробок повернули на єврейський цвинтар”, submitted for editorial work for this publication.

For historical and documentary context, materials from Jewish Stones UA, a joint project of the Sholem Aleichem Jewish Cultural Society of Lviv and Rohatyn Jewish Heritage; materials from the Lviv Volunteer Center; research on the restoration of matzevot from Barvinok Street A Guide to Jewish Cemetery Preservation in Western Ukraine; archival materials from Jewish Heritage Europe were used.

Information verified by the editorial team from open sources on August 7, 2026.

NAnews separately distinguishes established facts and assumptions. The origin of the currently found matzevah, its original installation place, and the name of the person on it at the time of publication are not established in the data available to the editorial team.

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The date was not chosen by chance. The presentation is exactly on the third anniversary of Maksym’s death, who died on July 15, 2023, during a combat mission in the Bakhmut direction.

The book was published by the Chernivtsi publishing house “Bukrek”. The meeting is moderated by candidate of historical sciences Natalia Nechaeva-Yuriychuk. As the organizers emphasize, this is not just a literary presentation, but an evening of returning the voice of a person whom the war deprived of the opportunity to fulfill his long-standing dream — to publish his own prose.

The Chernivtsi Jewish newspaper Czernowitzer Zeitung calls Maksym Shvartsman a Jewish defender of Ukraine and emphasizes the special significance of his story for the Jewish community of Chernivtsi. He belonged to Ukrainian Jewry, worked in media, engaged in art, raised children, and from the first days of the full-scale Russian invasion voluntarily stood up to defend Ukraine.

Maksym Shvartsman: from Kalanchak to Chernivtsi

Maksym Shvartsman was born on October 17, 1987, in Kalanchak, Kherson region.

After finishing school, he entered the Odessa National University, where he chose the specialty of a historian. However, he could not complete his studies: after his mother’s death, he had to earn a living on his own.

At different times, Maksym worked as a courier, cook, and took on other jobs, but his true calling remained creativity. He was interested in history, architecture, and archaeology, participated in excavations, loved nature, photographed, painted, wrote stories and songs, played the guitar, came up with scripts, and made short films.

After moving to Chernivtsi, Maksym started working on local television. Initially, he filmed news stories, then TV shows, commercials, and author projects. Later, he worked as an operator and photojournalist in several Chernivtsi media, including the information agency ASS.

Colleagues knew him primarily as a talented videographer and photographer. However, not everyone guessed that for many years Maksym wrote artistic prose and dreamed of engaging not only in television journalism but also in artistic cinema.

According to his wife’s recollections, he took the image very seriously: he set up the lighting, framed the shot, experimented with visual effects. At the same time, he called his works amateurish because he was worried that he did not receive professional director’s education.

His true dream was his own cinema. He wanted not just to capture what was happening, but to tell stories — through the frame, literature, music, and drawing.

Family, which became the main meaning of life

Maksym met his future wife Marina while working in the media field. They traveled together for shoots, participated in creative projects, and gradually became close.

Maksym and Marina had two children — daughter Sofia and son Adam. The family became the main center of his life. Relatives remember Maksym as a caring father and husband who did not divide household duties into “male” and “female”, took care of the children, cleaned, and washed clothes by hand when there was no washing machine in the rented apartment.

He learned to cook borscht, which the children called tastier than their mother’s. For some time, Maksym was practically a “stay-at-home dad”: he stayed home with the children while Marina worked.

The Shvartsman family dreamed of their own small house near Chernivtsi — with a garden and a place where the family could gather by the fire. Maksym loved to take the children to secluded places, which he called “thickets”, told them about the history of the region, nature, architecture, and old buildings.

At the beginning of 2014, the family lived for some time in Maksym’s native Kalanchak, Kherson region. Already then, Russian aggression against Ukraine entered their daily life: the occupied Crimea was nearby, and Marina later recalled how she looked out the window, fearing to see military equipment.

Creativity that Maksym did not want to leave

Maksym Shvartsman was not only a television operator and photographer. He wrote artistic prose and songs, painted, played the guitar, was interested in history and archaeology, came up with scripts, and dreamed of engaging in artistic cinema.

Even many colleagues, who knew him well as a talented operator, did not suspect for a long time that Maksym wrote stories and worked on a fantastic novella.

He took each frame seriously, set up the lighting, looked for unusual visual solutions, and wanted not just to capture events, but to tell stories. At the same time, Maksym remained very demanding of himself and often called his own works amateurish because he was worried that he did not receive professional director’s education.

Creativity was not a hobby for him that could be engaged in from time to time, but an important part of his personality. It was the inability to write, shoot, and develop in his favorite direction that later became one of the reasons why the family’s life in Israel did not work out.

End of 2014 — 2015: seven months in Israel

At the beginning of 2014, after the birth of their eldest daughter Sofia, Maksym and Marina Shvartsman moved from Chernivtsi to his native Kalanchak, Kherson region.

In Kalanchak, the family lived for about half a year. It was a time of Russian occupation of Crimea: Marina recalled that she went to the window and checked if military equipment appeared near the house.

Around the second half of 2014, the Shvartsman family returned to Chernivtsi. Maksym started working again, and soon Marina became pregnant with their son. Due to constant housing rentals and limited income, the family decided to use Maksym’s right to repatriation and try to start a new life in Israel.

The exact date of the move is not mentioned in the published interview. However, from the sequence of events, it follows that the family most likely arrived in Israel at the end of 2014 or the beginning of 2015.

In Israel, the Shvartsman family lived for about seven months. During this period, presumably in 2015, their son Adam was born. This dating is consistent with Marina’s later story: on September 1, 2022, Adam went to first grade, which allows us to date his birth to around 2015.

Which Israeli city the family chose is not specified in the available memories. It is only reliably known that Maksym rode his bicycle to work daily along a route that passed by the Mediterranean Sea.

To support his pregnant wife, and then his wife and newborn son, Maksym worked in a production workshop. For a person accustomed to journalism, filming, literature, and creative projects, monotonous physical work became a difficult test.

According to Marina’s recollections, Maksym once said: “I ride my bike past the Mediterranean Sea every day, but I can’t swim there.” It was not just about the lack of free time. This phrase conveyed his feeling of living next to beauty and freedom, which he could not enjoy due to constant work and financial pressure.

About seven months later, approximately in 2015, the family decided to return to Chernivtsi. After returning, Marina went to work, and Maksym, unable to immediately find a suitable place, stayed home with the children for some time and, as the family put it, became a “stay-at-home dad”.

Thus, the Israeli period in the life of the Shvartsman family can be dated approximately the end of 2014 — 2015. The exact dates of arrival and return, as well as the name of the city, Marina did not name in the published interview, so a more precise dating cannot be indicated without her direct confirmation.

For NAnews — News of Israel, the Israeli part of Maksym Shvartsman’s biography has special significance. His fate directly connects Israel, Jewish Chernivtsi, and Ukraine.

Maksym had the right to repatriation, his son was born in Israel, and the family itself gained experience living in the country. However, the home with which his work, creativity, public life, and subsequently military service were connected became Chernivtsi and Ukraine for him.

…

He supported his wife’s literary creativity as well. In 2022, Marina published her first novel “Christmas Count”. Maksym was already in service and could not attend the presentation, but his wife sent him a copy of the book. Later it was found among his most cherished belongings along with children’s drawings, documents, and chevrons.

February 24, 2022: the operator exchanged the camera for a weapon

Maksym’s native Kalanchak was among the first Ukrainian settlements captured by Russian troops in February 2022.

There remained his family home, childhood memories, and the graves of his mother and stepfather. The footage of Kalanchak’s occupation was a personal blow to him.

On February 24, 2022, Maksym decided to go to the military enlistment office and voluntarily joined the Chernivtsi territorial defense. Before that, he had no military experience, but he believed he could not stand aside.

A photographer and videographer, accustomed to holding a camera, took up arms to defend Ukraine.

At first, his unit was located in the Chernivtsi region. At Maksym’s request, his wife and children went to relatives in Poland, but after two months the family returned. Until the end of summer, he could sometimes come home, but in early September 2022, the 92nd battalion was sent to the Kharkiv region.

Maksym served as a shooter in the 92nd battalion of the 107th separate brigade of the Territorial Defense Forces of the Armed Forces of Ukraine. His call sign was “Marvel”.

Initially, he performed combat missions in the Kharkiv direction, and then was transferred to the Donetsk region — one of the most difficult sections of the front.

For a long time, his wife did not even know his call sign. She accidentally saw the inscription Marvel on his uniform in one of the sent photos. Maksym himself tried not to tell his family the details of his service. During calls, he more often asked about the children, school, Marina’s work, and household matters than talked about what was happening at the front.

In Kharkiv, communication sometimes disappeared for periods ranging from three to ten days. Before going on a combat mission, Maksym usually only warned that he would not be able to write or call for some time.

Comrades remembered him as a person who did not look for excuses and did not refuse hard work. If it was necessary to dig positions, carry loads, or perform another task, he just went and did it.

When there was an opportunity to try to transfer to a safer position, Maksym refused to leave his unit. For him, it was a matter of responsibility to the people he served with and a matter of personal honor.

The last message and death near Bakhmut

The last message to his wife Maksym sent late in the evening on July 14, 2023. He warned Marina that the unit was moving to a new location and communication would probably be unavailable for one or two days.

The next day, July 15, 2023, a group of Ukrainian servicemen was performing a combat mission in the Bakhmut direction.

The unit took enemy positions but came under Russian artillery fire. Maksym Shvartsman was killed. He was 35 years old. Along with him, another serviceman was killed, and a third soldier was wounded.

In the first days, the family did not have complete information. Contradictory reports appeared, and Marina continued to hope that her husband might have survived.

Later, the unit reported that the bodies of the deceased were visible from a drone, but it was not possible to evacuate them immediately: the positions were temporarily occupied by Russian troops. After Ukrainian forces regained the territory, the bodies of the defenders were able to be retrieved.

Maksym was buried in the Alley of Glory at the Central Cemetery of Chernivtsi.

According to the Institute of Mass Information, Maksym Shvartsman became the 66th media worker killed as a result of Russian aggression against Ukraine.

Order “For Courage” and other awards

On November 16, 2023, the President of Ukraine Volodymyr Zelensky signed a decree posthumously awarding Maksym Shvartsman the Order “For Courage” III degree.

The decree noted the courage and selflessness shown in defending the state sovereignty of Ukraine, as well as Maksym’s contribution to the development of television, radio broadcasting, and communications. The public announcement of the state award to the family was made in July 2024.

Maksym was also awarded the medal “For the Liberation of Kharkiv Region”, the award “For Services to Bukovina”, the badge of the Chernivtsi City Council “For the Glory of Chernivtsi”, and other regional distinctions. Some awards were given posthumously.

However, for family and friends, the memory of Maksym is not limited to military uniform, call sign, and state awards.

Marina Shvartsman emphasizes: she wants her husband to be remembered primarily as a living, kind, and talented person — a father who walked with his children, a husband who dreamed of a house with a garden, an operator who saw the world through a frame, and a writer who did not live to see his own book.

What is included in the book “Not About War”

“Not About War” is not a military chronicle or a collection of works by different authors. It is a posthumously published author’s book by Maksym Shvartsman.

The confirmed composition of the printed edition includes:

• several artistic stories;
• an unfinished fantastic novella “Guardians of Continuity”;
• letters and messages to his wife Marina, written from the front line.

Before the full-scale invasion, Maksym was known in Chernivtsi primarily as an operator and photographer. His prose remained almost unknown. The Russian war did not give him the opportunity to realize himself as a writer and independently prepare his works for publication, so the book is compiled from the texts he managed to write during his lifetime.

In the fantastic novella “Guardians of Continuity”, Chernivtsi occupies an important place — a city that Maksym loved and considered his second home.

This is not a dry description of streets and buildings. In the novella, the city appears as a living, ironic, and almost fairy-tale space. Maksym wrote about it with good humor and attention to detail, combining his own love for history, architecture, and fantasy.

The work remained unfinished.

Marina decided not to finish it for her husband. Maksym did not talk about the concept of his works until he completed them, so it is impossible to reliably restore the supposed continuation or ending. His wife preserved the text as the author left it.

Letters in which there is almost no war

A special part of the book consists of Maksym’s letters to Marina.

Although they were written on the front line, they contain almost no descriptions of hostilities. Maksym tried to separate the war from family life and not transfer the frontline reality into conversations with his wife and children.

He wrote about love, cared for Marina, was interested in the children, joked, recalled ordinary life, and continued to think about the future.

One of the letters he began after his 35th birthday, addressing his wife as a person who writes to her for the first time at a new age. Another letter was prepared in case of his death. In it, Maksym explained how he would like to be buried, supported Marina, and convinced her that she is strong and can continue to live.

This letter especially fully reveals his character. Even thinking about his possible death, he worried not about himself, but about his wife and children.

Once from the front, Maksym sent Marina an artistic text and explained that it was “not about war”. This phrase became the key to the posthumous edition: the book was created against the backdrop of war and contains letters from the front line, but it tells primarily about life, love, family, Chernivtsi, creativity, and human dignity.

The book was preserved and prepared by Marina Shvartsman

The decisive role in the appearance of “Not About War” was played by Maksym’s wife.

Marina preserved his manuscripts, electronic files, letters, messages, drawings, paintings, script sketches, and unfinished prose. However, for a long time, she physically could not force herself to reread the texts left after her husband.

Only about a year after his death did Marina find the strength to return to the manuscripts and begin editing them.

As early as 2025, she talked about plans to prepare a book that could include stories, scripts, artistic works, an unfinished novella, and Maksym’s letters. The final, publicly confirmed composition of the printed edition included stories, the novella “Guardians of Continuity”, and frontline letters. Organizers have not yet reported separately on the publication of scripts and paintings in the current edition.

For Marina, publishing the book is the fulfillment of a dream that Maksym did not have time to realize himself.

But it is also an attempt to return to readers the real Maksym Shvartsman — not only a soldier with the call sign “Marvel”, who died near Bakhmut, but a person who loved children, cooked borscht, made films, was interested in archaeology, drew, played the guitar, wrote stories, and dreamed of a house with a garden.

Memory as the responsibility of the living

For the Jewish community of Chernivtsi, the presentation of “Not About War” will be not only a literary event.

It is an evening of remembrance for a representative of Ukrainian Jewry, who had the right to repatriation, lived with his family in Israel, raised a son born there, but after the start of the full-scale invasion voluntarily stood up to defend Ukraine.

His story shows that resistance to Russian aggression united Ukrainians of different nationalities, cultures, and religious traditions.

NAnews — News of Israel tells the story of Maksym Shvartsman precisely because it is part of the shared Israeli-Ukrainian memory. It combines Jewish origin, Israel, Chernivtsi, occupied Kalanchak, Ukrainian culture, and the struggle for Ukraine’s freedom.

In Jewish tradition, the memory of the deceased is not only a recollection of the past but also the responsibility of those who continue to live.

After the name of the departed person, it is said: זכרונו לברכה — “May his memory be blessed”.

Maksym Shvartsman continues to live in his children, in preserved frames, drawings, letters, and the book, the appearance of which became possible thanks to the love and strength of his wife.

The war was able to cut short his life.

But it could not silence his voice.

May the memory of Maksym Shvartsman be blessed.

In Israel, a new non-profit community for lovers of routes, nature, and live communication is rapidly developing. The initiative “Well, shall we go?”, created in November 2025 by “Ukrainians” in a broad cultural sense, gradually unites various Israelis — from new immigrants to those who grew up here but maintain a connection with the Ukrainian language, as well as people of any origin who feel closer to the Ukrainian cultural atmosphere.

The group is open to everyone. There are no and never have been any nationality restrictions. The only rule is communication takes place in Ukrainian, because the language here is not a “filter” but a cultural center of gravity. It helps to create a comfortable environment but does not exclude anyone who respects the format.

We are launching the Ukrainian Hiking Community in Israel!

Who is this channel for:

For those who can’t live without movement.

For beginners who want to start hiking but don’t know the routes.

For those looking for active Ukrainian friends.

We gather groups, share coordinates, organize picnics, and just have a great time.

Why now

Relocations, adaptation, new realities — all this creates a need for a space where you can move, communicate, and feel part of something alive. Many “Ukrainians” in Israel have long sought a format where they could combine nature recreation and cultural identity. But it turned out that around this idea, other Israelis easily unite: some are interested in routes, some in communication, and some just in the format of going out into nature together.

The community is built entirely on voluntariness: no commercial elements, no formal structures. Someone suggests routes, someone helps gather a group, someone just comes and goes along. This organic approach makes the initiative lively.

Hiking without complex explanations

In Israel, hiking is not an elite activity or a sport for the prepared. It’s a format where everyone chooses their level — from easy one-day walks to dynamic ascents.

Short routes take about an hour and are suitable for absolutely everyone. Medium ones range from 6 to 12 kilometers, usually 2.5–5 hours, with moderate ascents. Difficult ones can stretch up to 20 kilometers or include steep climbs lasting 5–8 hours.

The group selects hikes so that no one feels “too weak,” “too inexperienced,” or “too prepared.” The balance forms naturally.

What is available for hiking in Israel: a live overview, not a catalog

Israel surprises people who are just beginning to get acquainted with the country’s nature. Several climatic zones fit within a compact distance, and each offers its own routes.

In the north, in Galilee and the Golan, routes usually take three to five hours — about 7–12 kilometers. These are green gorges, waterfalls, terraces, forest areas, and views of the Kinneret. The climate here is milder, the trails vary in level, and many Israelis start their hiking acquaintance from here.

In the Haifa and Krayot area — short walks of 3–5 kilometers that can be completed in an hour or two. The routes are warm, shady, simple in terrain, making them suitable for beginners, families, and those who want to immerse themselves in nature gradually. Carmel is one of the most comfortable regions for calm yet rich hiking.

Further — the Judean Desert. Contrasting, sunny, sharp. Here you can walk 2–3 kilometers to the Ein Gedi waterfalls in just an hour, or choose a three to four-hour route along the Nahal Arugot stream. The ascent to Masada takes about an hour but requires more strength: the elevation change is significant, the terrain rocky.

The southern part of the country — Negev and Makhtesh Ramon — is a completely different experience. Routes here are usually 8–12 kilometers, lasting three to five hours. The ascents are steeper, but this area offers “Martian” landscapes that attract people from all over the country.

There are also gentle options: the Mediterranean coast, where walks of 3–7 kilometers take an hour and a half, maximum three, and are suitable for absolutely everyone. These are the routes you can take even after a workday.

The Eilat Mountains offer routes for all levels: short canyons for an hour, panoramic ascents for two to four hours, and a desert atmosphere that becomes especially comfortable in winter.

Such a range of formats makes Israel an ideal country for people who want to hike regularly and without logistical complexity.

Why the community turned out to be important for “Ukrainians” and Israelis alike

Hikes create a space where boundaries disappear: age, cultural, professional. People walk side by side, exchange experiences, discuss news, share how they are adapting or how long they’ve lived here.

The Ukrainian language has become in the community not a “divider” but a unifying factor: it helps those culturally connected to Ukraine feel safe. And Israelis who find the language interesting or close join as naturally as any other participant.

Participants say: “When you walk the trail and hear Ukrainian speech in Israel, it creates a sense of cultural support. But more importantly, you see people of very different backgrounds next to you.”

This combination explains why the group grows without advertising and formal structures.

The Ukrainian community “Well, shall we go?” has become one of the warmest nature movements in Israel. It unites people of different origins, cities, and biographies — through trails, forests, deserts, coasts, through conversations and support. Israel is ideally suited for such initiatives, and the cultural foundation in the Ukrainian language makes this space special.

NANews will continue to report on projects that strengthen the connection between “Ukrainians” and Israeli society.
NANews — News of Israel | Nikk.Agency

How to join

Everything is organized as simply as possible:
👉 https://t.me/nyshogoo

New routes, landmarks, equipment recommendations, start times, and photos appear in the chat. Any participant can suggest their trail or join a planned hike.

The community is dynamic, open, multicultural — and at the same time retains the Ukrainian language as its foundation.

Co-author of the project Katerina Trushik:

“We decided to create a Ukrainian YouTube channel in Israel – and our interview section “Know Ours”!
This is a special section that tells the stories of Ukrainians in Israel, Ukrainian Jews, and Israelis who feel deep love and support Ukraine.
We proudly share their stories and achievements.
Don’t miss the fascinating stories of Ukrainians in Israel, Ukrainian Jews, and Israelis who are proud of their cultural heritage and support Ukraine.”

The main character of the pilot episode is the founder of the Ukrainian Salon in Haifa, Pavel Galich.

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For many, this is not a “commemorative date” or a formality. Donetsk Airport became one of the first symbols of Russian aggression against Ukraine — long before the full-scale invasion. It was there that what would be repeated over and over again first manifested in a concentrated form: when the enemy cannot break the defense in direct combat, they try to destroy the point of resistance itself along with the people, turning the building into a mass grave.

On this day, all the “cyborgs” — the defenders of the airport — are remembered. But in the section “Jews from Ukraine“, it is impossible to overlook the name Yevhen Yatsyna, call sign “Benya” — the youngest cyborg warrior who died in January 2015 in the new terminal of Donetsk Airport.

More about the defense of Donetsk Airport – “People endured, concrete did not”: in Ukraine, January 20 is the Day of Remembrance for the Defenders of Donetsk Airport

Who is Yevhen Yatsyna and why his call sign is especially resonant

Yevhen was born on January 25, 1989. A native of Kyiv, Pechersk. He studied at the Kyiv National Linguistic University, in the Faculty of Economics. Friends remembered him as a star of the university KVN and a “one-man band” — bright, lively, very sociable.

The nickname “Benya” was part of his life even before the front, and later became his call sign. And in this detail, there is an important intonation for the Jewish community: Yevhen greeted friends with the word “shalom”, responded to “Benya”, and this manner of communication was remembered by many more strongly than any official biographies. It was later reported that Yevhen’s mother was Jewish, and he himself had visited Israel and been to Jerusalem.

These strokes are important not for “origin for the sake of origin”. They show that the Jewish line in Yevhen’s history is not a decorative signature at the end, but part of his living language, habits, and connections.

The Defense of Donetsk Airport: Why It Became a Symbol

The defense of the airport lasted for months. The new terminal was turning into ruins right during the battles — under shelling, assaults, explosions. There, the war was fought not on a map, but on stairs, corridors, breaches in walls. People held positions in conditions where every day could be the last.

The word “cyborgs” appeared as an attempt to explain what seemed impossible: Ukrainian soldiers held on so persistently that even the enemy called them “not human”. And this is an important point for understanding the modern war: the Russian side from the very beginning acted on the logic of destruction, not “negotiations” or “disputes”.

Then, in 2015, the terminal was blown up, and part of the defenders ended up under the rubble. Today, in the years of full-scale war, the same principle works throughout the country: strikes on cities, energy, residential buildings — to destroy not only the defense but also the ability of society to live.

The Last Connection and Days That Ended in the Terminal

The last time Yevhen, a soldier of the 81st Brigade of the 90th Separate Airmobile Battalion, made contact was on January 18, 2015. He was definitely in the new terminal of Donetsk Airport that day.

According to his comrades, on January 19, he was wounded (a torn wound on the cheek) and concussed.
On the evening of January 20, Yevhen was caught under the collapse of the airport building after an explosion. His comrades pulled him out from under the rubble. According to them, he had fractures in both legs and a severe spinal injury — he could no longer move. He had a tag with his surname and individual code.

He did not live to see his 26th birthday — January 25 was just a few days away.

Different testimonies record different dates of death — January 19, 20, or 21. But the meaning is the same: Yevhen died in the last days of the defense of the new terminal, at the very point where the war led to the literal collapse of the building on people.

“To Georgiy Borisovich, shalom…”: Words of Georgiy Tuka

Volunteer Georgiy Tuka remembered Yevhen briefly and as one speaks of a close person — without unnecessary “literature”:

“Zhenya. Zhenya Yatsyna. Call sign ‘Benya’. A native of Kyiv. Pechersk. 25 years old. I met Zhenya back when the battalion was stationed in Zhytomyr. Zhenya had the opportunity to ‘dodge’ the draft, but as a man, as a citizen, he did not do this, and honestly went to fulfill his duty. Zhenya was the youngest fighter in the battalion. Without exaggeration, everyone’s favorite. The funniest, most sociable, most contactable. Every time our phone conversation started with the words: To Georgiy Borisovich, shalom!… Still a lump in the throat…”

This quote holds what is often lacking in official memory: voice, habit, life. Not a “hero’s portrait”, but a person who is truly missed.

“Jerusalem Thread”: A Story from His Mother

Yevhen’s mother, Svetlana, said that her son died due to closed fractures of the legs. And she recalled a detail that really brings a lump to many throats:

Once she brought a Jerusalem thread from Israel. When Zhenya came from Zhytomyr, she secretly sewed this thread into his uniform — into pockets, cuffs, “everywhere”. She did it quietly because her son considered such things “nonsense”.

But before leaving for Vodiane, Yevhen put on Pavlo Tuka’s pants — his own were dirty. And later, when the mother found out about this, she said: “Well, now it’s clear why it was the legs — there were no mother’s threads on the pants.”

This story is not about mysticism or “amulets”. It’s about a mother’s attempt to keep her son alive by any means, even the most inconspicuous. And about how war breaks such attempts mercilessly and routinely.

Help from Friends and What They Didn’t Have Time to Deliver

After Yevhen went to the army, friends collected over 40,000 hryvnias on social networks for a thermal imager, thermal underwear, and protective equipment. But they didn’t have time to deliver it to him.

This detail very accurately shows how Ukraine lived in the early years of the war: the front was held not only on orders and headquarters but also on horizontal support — when people collected money “from the world by a thread” to protect a specific fighter. Sometimes they made it. Sometimes — not.

“Wall of Memory of Those Who Fell for Ukraine”: Portrait and Exact Location

Another point of Kyiv’s memory is the memorial “Wall of Memory of Those Who Fell for Ukraine”, open to the urban space. This place is arranged so that a person can come and find a specific face — not “in the general list”, but nearby, at arm’s length.

Yevhen Yatsyna’s portrait on the “Wall of Memory” is placed with precise marking: section 5, row 3, place 38. This precision turns memory into action: you can come and stop right at his portrait.

In recent years, the “Wall of Memory” has also become part of the public diplomacy of memory: Volodymyr Zelensky often brings foreign guests there to show the cost of Russian aggression not in the language of statistics, but with the faces of the fallen.

Order “For Courage” III Degree: Fixing the Feat at the State Level

The feat of Yevhen Yatsyna is also enshrined in a state document. He was awarded the Order “For Courage” III Degree (posthumously).

The basis is Presidential Decree of Ukraine No. 270/2015 of May 15, 2015. The decree states that the award is given “for personal courage and high professionalism shown in the defense of the state sovereignty and territorial integrity of Ukraine, loyalty to the military oath”.

Together, these elements — the funeral in Kyiv, community participation, memorial plaques, portrait on the “Wall of Memory”, and state order — form a coherent line: Yevhen Yatsyna did not dissolve in the war as “one of”. He remained a name, a face, and a story — for Ukraine and for the Jewish community, which shared this loss as their own.

Knesset and Words About the Contribution of Jews from Ukraine

On December 23, 2015, during a speech in the Knesset, President of Ukraine Petro Poroshenko said a phrase that still sounds like a political and human testimony:

“In confronting external aggression, our country has revived its army. And in this army, citizens of Ukraine of different nationalities are fighting. And we are proud of the contribution that Jews make to the defense of the country. I cannot but recall the glorious cyborg warrior who died in January this year at Donetsk Airport, Yevhen Yatsyna with the call sign ‘Benya’. We are proud of his feat. Posthumously, he was awarded the state order ‘For Courage’.”

This is not just a “mention of a name”. It is a public acknowledgment that the Jewish community of Ukraine is not an observer and not a “separate topic”, but part of the resistance to Russian aggression.

And this is especially important now, when Russia continues the war and continues to try to blur responsibility, substitute cause-and-effect relationships, and play the card of societal division. Stories of such people break this propaganda because they are very simple and very direct: a citizen of Ukraine went to defend the country, died, and he is remembered — by the state, the university, and the community.

Why the Story of “Benya” Sounds Sharper Today Than Ten Years Ago

Donetsk Airport was one of the first places where the war showed its true face. Back then, many still hoped that “everything would end soon”. Today, after the full-scale invasion, it has become clear: Russian aggression is a long-term project of destruction, exhaustion, terror in the rear, and an attempt to erase identity.

Against this background, the story of Yevhen Yatsyna looks not like an “episode of the past”, but as a point from which much began. It shows that resistance in Ukraine was initially nationwide — including with the participation of the Jewish community, which provided the country with warriors, volunteers, doctors, support for the families of the fallen, and public memory.

And in the end, there remains a simple formula that sounds especially honest in the section “Jews from Ukraine“:

Memory is us with you. As long as we name names and tell stories in living words, the war cannot turn people into impersonal numbers. NAnews — Israel News | Nikk.Agency.

Therefore, many at some point stop googling another “shampoo for everything” and look for a place where they first deal with the cause, and only then offer a plan. In Haifa, such an address for many becomes the “Abramsky” Hair Health Center — the Russian-language main page is here: https://hair-health-center.nikk.co.il/ru/

Why “just hair loss” often turns out to be a system of causes

The most common pain is the feeling of losing control.
Yesterday everything was fine, and today hair remains in the shower drain, on the pillow, on clothes. People start taking typical steps: changing shampoos, buying vitamins, trying masks, canceling coloring, enduring itching. Sometimes it gets easier, but often — not for long.

The problem is that hair loss and thinning often go hand in hand with scalp irritation: inflammation, increased oiliness, dryness, flaking. And until the scalp is put in order, any “length remedies” only provide a cosmetic effect.

If it’s more convenient for you to read in Hebrew — the center’s main page is here: https://hair-health-center.nikk.co.il/

The pains that people most often come with — and what is done about them

1) “Hair falls out a lot, especially after stress/illness/childbirth”
This is a story where a person tries to understand: is it temporary, or is the process becoming entrenched. The center focuses on diagnosing the scalp and follicle condition — to separate “waves” of hair loss from situations where intervention is needed.

2) “Itching, burning, discomfort — and it seems that the scalp is living its own life”
This is not a symptom that should be suppressed by endlessly changing shampoos. When itching is associated with inflammation or imbalance of the scalp, it is more important to understand the trigger and calm the hair growth environment. Material on the topic (for those who want to delve deeper): https://hair-health-center.nikk.co.il/ru/zud-vospalenie-i-diskomfort/

3) “The parting is widening, the hair has become thin and brittle”
Brittleness rarely appears in one day. More often it is an accumulation of factors: heat styling, coloring, sun, humidity, stress, sometimes — internal causes. In such cases, the plan is usually built to work simultaneously with the scalp and the quality of the hair along the length.

By the way, NANews — Israel News | Nikk.Agency often writes about how “small” symptoms in Israeli reality quickly turn into a permanent problem if delayed — with hair, it works exactly the same.

How the center builds its approach: fewer promises — more stages

People are not irritated by the procedures themselves. It’s the chaos that irritates.
When there is no understanding: what is happening, why, how long it will take, and how to assess progress.

Abramsky’s logic is clear:
first diagnosis, then individual protocol, then dynamics — and adjustments based on the reaction of the scalp and hair. Not “the same for everyone,” but tailored to the specific picture.

If you want to follow updates, analysis of typical cases, and short explanations — the center maintains a Facebook page: https://www.facebook.com/profile.php?id=61583975616191 (it’s convenient to view publications and news there, especially for the Russian-speaking audience).

Geography: who finds it convenient to get there

The center is located in Haifa, in the Check-Post area — a place that is easy to reach for city residents and those coming from Kiryat, Nesher, Tirat Carmel, and the entire North.

Address: שד’ ההסתדרות 44, צ’ק פוסט, חיפה.
If you need a map/route immediately on your phone, use the Google link: https://share.google/ZQvv9ENHX3H1rWwqh

Schedule and contact

Schedule, which is important to know in advance, so as not to travel “in vain”:

• Sun–Thu: 9:00–19:00

• Fri and pre-holiday days: 9:00–14:00

Phone for appointments/inquiries: 055-939-7729.

If you want “quick answers” without unnecessary noise

Sometimes it’s easier for a person to watch a short video than to read long explanations. For this, there is the center’s YouTube channel: https://www.youtube.com/@HairHealthHaifa — there you can gather a basic understanding of what is considered normal and what is a reason for diagnosis.

And if you prefer a more business-like format (professional presentation, updates, expert notes) — there is LinkedIn: https://www.linkedin.com/in/hairhealthhaifa/

For those who are used to receiving news briefly and to the point, there is also X (Twitter): https://x.com/HairHealthHaifa — convenient when you need literally 2–3 thoughts without “sheets.”

What can be done today while you are thinking about a visit

Without magic and without “guarantees”:

1. stop endlessly changing shampoos “at random” every 5 days;

2. do not scratch the scalp “to blood” and do not exacerbate irritation with scrubs/alcohol-based products;

3. record: when it started, what changed (stress, illness, coloring, diet, medications);

4. and come for a diagnosis, so as not to guess.