When my friend and teacher Misha Avramoff died one year ago at age 83, few in the Jewish media took note of his passing.
It was a glaring omission of someone whose pioneering work with the Jewish poor — as the co-director of Project Ezra, a grassroots organization serving the Jewish elderly on the Lower East Side — and whose innovative teaching in Jewish supplemental high schools was chronicled and celebrated during his lifetime.
I was a student in one of those high schools whose life, like many, was influenced by his dedication to justice and the Jewish people.
We usually perform the act of hesped, speaking words of eulogy, at the time of death when memory is immediate and feelings are raw, but we also typically stop kaddish at 11 months and arrive at the first yahrzeit with a new perspective. After a year that has seen renewed antisemitism, with many Jews feeling isolated and confused, the positive example of his life seems newly relevant.
The power of story telling
Sharing his story at an unconventional time is appropriate for Misha, whose life defied many conventions. He worked with the poor and with the privileged. He was deeply ambivalent about the organized Jewish community while serving with love the full spectrum of the Jewish world: observant, secular, Zionist, Yekke, ultra-Orthodox, Mizrahi, assimilated, Bundist.
I once watched Misha talk to a Karaite watchmaker — in Ladino — at the Grand Bazaar in Istanbul and receive an embrace and an invitation to dinner. I attribute this to his open and welcoming nature, informed by a personal history I will summarize briefly.
Menashe Gabriel Avramoff was born in Sophia, Bulgaria, in 1939. The experience of Bulgarian Jews during World War II is unique. The community suffered persecution and relocations during the war but was spared mass deportation and extermination, with the tragic exception of Jews in the regions of Thrace, Piro and Macedonia. Misha’s reluctance to call himself a survivor would become significant when he worked with German and Polish refugees at Project Ezra. His experience is explored as part of the 2021 documentary “A Question of Survival” about the Bulgarian Jewish community in wartime.
When the Communist government came to power, Misha’s family joined an estimated 95% of Bulgaria’s Jews, the majority secular and Zionist, in moving to Israel. He liked Israel and felt at home there, adding Hebrew to the languages he had spoken in Sophia: Ladino with his family, French at his Catholic school and Bulgarian on the street.
His father, who had attended university in Vienna, may also have passed on familiarity with German. In 1954, when Misha was turning 16 and his sister Adele was 10, his father moved them to the United States. Misha would later travel to Jewish communities all over the world, but from that time forward, New York was home base.
At first, Misha had trouble finding his way. There were high school years spent at the movies, working odd jobs to earn pocket money and help his family, and diligently not attending classes. He was expelled from one high school for truancy and helped a second earn a soccer championship — two facts that, when selectively disclosed, would impress his conscientious and college-focused students.
Although he lived in New York longer than any other location, he never lost his accent when speaking English. It seemed almost a point of pride and provided a whiff of mystery and charm. It also anchored him as an outsider and acted like a passport to the two groups he focused on professionally, also outsiders of sorts: seniors and adolescents.
Misha's work
Misha began his work with adolescents as a youth group leader while earning a degree from Columbia University. He began his work with seniors following graduation, when civil rights leaders adopted a separatist ideology and many Jewish volunteers refocused on the Jewish community, where there was growing recognition of need.
These included the small group of Yeshiva University graduates who in 1973 started Project Ezra, where Misha would find his way. Writing in the Village Voice in 1972, Paul Cowan compared the poverty on the Lower East Side to notoriously poor regions he had seen elsewhere in the United States, including the deep South and inner cities. His essay “Jews Without Money, Revisited” is both tender rendition and social indictment. “Most people think of the Jewish immigration as the most spectacularly successful one in American history, but the 50-year journey from the shtetl to the Space Age left many casualties in its wake,” wrote Cowan.
This is around the time that Misha entered my life, when he added the Judah Nadich Hebrew High School at Park Avenue Synagogue to his teaching schedule. He would start his work days on the Lower East Side and end them on the Upper East Side, condensing the 50-year journey Cowan describes into something like 50 minutes. It is facile to say Misha worked with the Jewish past and the Jewish future; I am not sure he saw them as distinct. Fostering relationships is what mattered most to him.
Personal encounters were the antidote to loneliness, ignorance and many forms of prejudice. They mitigated effects of poverty and countered what he saw as the sterility of Jewish institutions. He wanted his seniors to know they were not forgotten and his students to experience the authenticity of a Lower East Side where kosher food was then easier to find than vegan soft serve or seaweed-infused gin. This was both a matter of hesed — loving-kindness — and of Jewish survival.
His work at Ezra included a remarkable partnership with Rabbi Joseph Singer, a pillar of the religiously observant Lower East Side who was descended from the brother-in-law of the Baal Shem Tov, the founder of Hasidism. In interviews, Misha described himself as an anti-poverty worker, a vocation he liked to contrast, somewhat unfairly, with social work. He was drawing from Great Society terminology and also from Rabbi Singer, who taught about “poverty of the pocketbook” and “poverty of the spirit.” Misha spoke at Singer’s funeral in 2006.
For decades, Misha’s life followed a comfortable rhythm. He worked at Ezra, taught at supplementary Jewish high schools in New York City and on Long Island, and spent summers traveling the globe with his beloved wife Jacky.
There were career highlights. He pushed Ezra in 1983 to become the first American Jewish organization to host a German volunteer through Action Reconciliation Service for Peace. Since Ezra’s seniors included Holocaust survivors, this move was bold and eased by the trust they had in Misha. His recognition by the Covenant Foundation with their excellence in Jewish education award followed in 1995.
Even as funding models for social services changed, Misha persisted in raising money personally, declining offers of support from institutional donors like UJA-Federation that were, in his words, “monolithic” and “removed amcha, the people, our people” from the imperative of tzedakah. (UJA-Federation addresses poverty through its support of at least 11 agencies in the city.)
Following the economic downturn of 2008, the Ezra board proposed a merger with Selfhelp Community Services, a large agency with a different culture and strategic priorities. Although the merger stopped at the 11th hour, things were not the same after that and Misha painfully eased himself out of Ezra in the early 2010s.
Following Misha's death
Since Misha’s death last Jan. 18, many concerns of his life seem newly relevant. Jewish poverty has been revisited and highlighted on the communal agenda by organizations like TEN: Together Ending Need. Rabbi Rachel Isaacs writes about the Jewish class divide, much as Anne G. Wolfe and Paul Cowan did in the past, focusing on disparities between Jewish life in small towns and urban centers.
And since Oct. 7, other things about American Jewish life recall the early 1970s. There is again a kind of Jewish awakening in reaction to events in American life and Israel, and some Jews are feeling abandoned by fellow-travelers in social justice work. At such times, vigilance can take the form of militance and also creative experimentation. Misha’s life is an example of the second.
“When Stokely Carmichael advised whites to quit [the Student Nonviolent Coordinating Committee] and to organize their own communities,” Jack Newfeld wrote in the Village Voice in 1979, when he listed Misha on his annual Honor Roll, “Misha took him at his word.”
Misha dedicated his life to the Jewish world, combining the work of social service with social action. His pursuit of justice sharpened the caring work of Ezra and his dedication to individuals softened the hard edge of activism.
These and other qualities were highlighted at his funeral on Jan. 19, 2023, attended by family, friends, students and colleagues of decades. Some work for organizations whose funding Misha declined, and he had embraced them all with a large and welcoming smile.
He is survived by his wife Jacqueline Gutwirth, son Carmi Gutwirth Avramoff, niece Gabrielle Brechner (Daniel Fine) and grand-nephews Harry and Asher.