freelancer – Page 273

NCJW hosts Govender

Left to right: Debby Altow, NCJW Vancouver past president; Cate Stoller, NCJW Vancouver president; Shelley Rivkin, vice-president, Jewish Federation of Greater Vancouver; Kasari Govender, B.C. human rights commissioner; Ezra Shanken, Jewish Federation executive director; and Etti Goldman, Centre for Israel and Jewish Affairs. (photo by Rochelle Garfinkel)

Newly installed B.C. Commissioner of Human Rights Kasari Govender spoke to members and guests of the National Council of Jewish Women of Canada on Nov. 21 at the Jewish Community Centre of Greater Vancouver. Govender discussed a wide range of topics, including the connections her office will be making with similar bodies across Canada, her focus on the systemic issues affecting human rights in our province, and her welcoming of ideas for implementing forward-thinking and creative approaches to human rights issues. Govender’s presentation echoed the values and focus of NCJWC Vancouver section, which has a long tradition of innovation and creativity in the sphere of social action. For more information about upcoming events and programs, visit ncjwvancouver.org.

Northern lights

(photo from facebook.com/liatg)

Benji Goldstein, who lives in Sioux Lookout with his family, is a full-time doctor working in indigenous communities in northern of Ontario. He has created for Chanukah an almost six-foot chanukiyah out of ice, improving his 1.0 version from two years ago to this 2.0 model, which stands on a big block of ice. The bricks were frozen in milk cartons, which he collected over time, and the structure weighs 400 kilograms. It will be lit every night of the holiday from his mobile phone.

The Jewish Independent found out about Goldstein’s creation from local community member Tamara Heitner, who shared with us the Facebook post of Goldstein’s sister-in-law, Liat Goldstein.

May there one day be peace

Operation Protective Edge, on Aug. 3, 2014. (photo from flickr.com/photos/idfonline)

Part 3 of a three-part series, in which the author shares his diaries from the homefront, providing a glimpse of daily life under missile threat during Operation Protective Edge in 2014. For Part 1, click here; for Part 2, click here.

July 23

Day 16. Iron Dome success rate at 90%. Missiles still get through. Today, an errant rocket hit a house. No casualties. This prompted yet again another lecture from Dad to his kids. Don’t be over-confident and continue taking the Code Red alerts seriously.

Six hundred and sixteen dead in Gaza. Mostly civilians. Locked in a war zone. A human catastrophe. Simply put, as American Civil War general William Sherman put it, “War is hell.”

Hamas fighters seen emerging from their hideout in an ambulance. Balancing war aims with the desire to avoid collateral damage, the Israel Defence Forces decided against bombing the ambulance.

More missile action in Rehovot. Spoke with our son while huddled in our protective room. He was out with friends at a nearby café. They talked with us from under a table.

July 28

Huge uncertainty. Again that word. Shuffling from ceasefire to ceasefire. Meantime, my Code Red app doesn’t stop beeping.

What is sure? The death and devastation in Gaza is tragic. The continued threat to Israel from Hamas’s missiles and terror tunnels is unacceptable. Two ends of a very sharp sword that Hamas must sheathe to bring quiet.

Israel cannot rest until the Hamas threat is eradicated. Or at least severely beaten. In the past 12 months, more than 200 missiles have been fired at our southern communities. Another 200 rockets were fired at the same communities in the 10 days leading to our military offensive. Since the start of Operation Protective Edge, a staggering 2,500 rockets fired at Israel. Yikes!

Exceptionally telling was a picture in our morning paper. Israeli soldiers carrying a wounded bomb-sniffing dog in a stretcher to a waiting helicopter. Contrast to Hamas terrorists firing from behind women and children.

Returning from Tel Aviv with my wife and daughter, a Code Red sounded. A known routine. Pull over. Exit car. Crouch down on roadside. Cover heads with hands (!). My wife huddled over our daughter and I huddled over my wife. Double protection for my daughter. Unbeknownst to my daughter, while the Iron Dome chased and intercepted its target overhead, I managed a quick and loving grope of my wife. Nothing like some comic relief. Another Love Is moment.

July 31

Driving home from work as a missile barrage hit the south. Three people lightly injured by falling missile fragments. Text messages from my loving family:

Wife: “Where’s Dad?”

Son: “Think he’s at work. Tough luck for him – ha ha!”

My son inherited my dark and cynical sense of humour.

A country at war: 65,000 reservists now called up; 18,000 pending call-ups. Flags strung up along our main roads. War jingles on the radio. Billboards supporting our troops. Famous Israeli singers touring the front (which is one city over!). Patriotic teenagers waving flags and dancing at major intersections.

Nonstop beeping of the Code Red app. Heard everywhere. Movie theatres. Restaurants. Grocery stores.

Soldiers’ funerals attended by hundreds.

Solidarity with impacted businesses in the south, holding market days in major cities. Large public service campaign to buy “blue and white.”

Aug. 2

Sixty-three of our bravest boys killed. Three civilians killed. One soldier, Hadar Goldin, captured. Dead or alive?

U.S. President Barack Obama asked Hamas – one of the most barbaric terrorist movements in the world, who flagrantly have violated six humanitarian ceasefires, who hide behind innocent women and children, who plant arsenals and war rooms in hospitals, schools and mosques – to please set the soldier free. Pretty please. With sugar on top. Don’t think the president gets it.

Aug. 5

Three times I told my son to get up for work. Each time, he mumbled OK. Each time, he fell back asleep. Then, running to our safe room at 7:15 a.m. with Code Red apps blaring, he finally got out of bed.

Leaving home this morning, I told my daughter that today should be relatively quiet. Entering another ceasefire. “Ya, like Hamas will respect that,” my 12-year-old quipped.

A tough day yesterday. More than 85 rockets rained on Israel. Terror attacks in Jerusalem. Terror alerts in Tel Aviv. Entering a 72-hour truce, which will hopefully usher in … something.

Preparing for the inevitable “day after.” Fists clenched. Hearts palpitating. Brow sweating.

Aug. 6

Halfway into the truce. So far, quiet met with quiet. Yesterday, I woke to the sounds of missiles and my Code Rep buzzing. Today, I woke to the sounds of silence – well, actually, to the sounds of my kids arguing and my dog barking. Beautiful noise.

There’s an atmosphere of victory. Our soldiers – our children – are heroes. Hamas was dealt a severe and long-term blow. Is more isolated in the Arab world. Some strategic shifts in alliances per the dictum “My enemy’s enemy is my friend.”

Will not forget those who fell in our defence, as well as the few civilian casualties. Saddened by the death and destruction in Gaza. Pray that one day soon Gazans will rise above Hamas, save themselves.

Hope our enemies are deterred from other misadventures. Pray that peace will be upon us. Am Yisrael chai.

Aug. 11

A bit premature with my last entry. Suffering from wishful thinking. Looks like victory has not yet arrived. While Hamas took a severe beating and is largely isolated, they continue their disregard for a real truce.

Both sides met in Egypt to negotiate a settlement while the ceasefire took effect, but huge gaps. Not surprisingly, talks broke down. Hamas resumed their missile barrage. Israel reactivated our air defences and continues to pound Gaza.

International condemnation of Israel totally disproportionate. Fierce anti-Israel and antisemitic rallies throughout the world, especially in Europe. Jews surrounded in synagogues (France). Jew-free areas (United Kingdom). A rabbi killed on his way to synagogue (United States). Jewish kids bullied in schools (Australia).

Still feel safer in Israel than in Europe. Even now. Think the mass immigration of Arabs to European lands and poor absorption processes taking effect.

Going to Italy next week for a family vacation. Need to minimize our “Israeliness.” English will be our language of choice. A bit scary.

Amid a second three-day truce, am doubtful the truce will last.

Aug. 13

The truce ends at midnight. Lots of anxiety. What comes next?

Didn’t Netanyahu once say he would never negotiate with terrorists? The world looks different at the top, when the decision is yours.

Am working late tonight. If the truce ends early, I hope it lasts at least till I get home.

Aug. 17

Waiting on the outcome of an extended ceasefire. Expires midnight Monday.

The solid backing and relative discipline Netanyahu enjoyed from the government is starting to crack. Lots of conflicting postwar opinions, positions and plans. Two Jews, three opinions.

Heading to Italy for our long-awaited family respite.

Aug. 26

Back from Italy. Fiftieth day of Operation Protective Edge.

While away, we tried, as best we could, to unwind from the tensions of our little shtetl. You can never really escape the reality of your country being hit by missiles. Especially with the Code Red app going off when eating pizza in a town square, when visiting the Coliseum, when at the Vatican, when touring the medieval hamlets of Tuscany. Could have just turned off the app but, for a sense of identity, some twisted need to remain connected, didn’t.

After 50 days, Gaza is burning. Death and devastation are immense. But Hamas – like that Duracell rabbit – just keeps going.

In a Sisyphus-like manner, another ceasefire is in the making.

Israel is awash in the ALS Ice Bucket Challenge. Escapism of any kind, however temporary.

Aug. 29

Waited a few days before writing this entry. Wanted to be sure this ceasefire held. It has. But gaps remain wide. Hamas remains a wild card.

Discussions in Israel are intense. Significant introspection. If Netanyahu thought the Gaza battlefield was tough, here comes the national post-mortem. This soul-searching (self-flagellation?) is indicative of the Israeli psyche, our democracy. This constant search inwards may be the secret to our success as a people, as a country.

A contrast to the other side. Celebrating their “victory.” Dancing in the streets. Shooting in the air. Proclamations of battles won that never happened. A lack of critical introspection that will, unfortunately, keep our enemies from making any real progress in developing a strong, forward-looking society.

Former National Security Council head Ya’acov Amidror: “One of the main differences between Israeli and Palestinian societies is that, if Israel has a glass of water three-quarters full, it will complain about and search for the missing quarter. If the Palestinian glass is only one-quarter full, it will celebrate the one quarter and even imagine a second quarter.”

What was? What will be? I defer to our pundits and leaders. To hopefully bring, if not peace, at least quiet to this wonderful, ever-challenged, always robust, constantly developing and very happy country.

May peace be upon us. As-salumu alayna. Shalom.

Bruce Brown, a Canadian-Israeli, made aliyah 25 years ago. He works in high-tech and is happily married, with two kids. He is the winner of a 2019 American Jewish Press Association Simon Rockower Award for excellence in Jewish writing.

The real and imaginary mix

Norman Ravvin (photo by Allen McInnis/The Gazette)

For anyone interested in the history and landmarks of Vancouver, especially, but also cities in Poland, reading Norman Ravvin’s new novel, The Girl Who Stole Everything (Linda Leith Editions, 2019), will take longer than its 310 pages would suggest. You’ll want to allot time for side trips to the internet to see what the Army & Navy building on West Cordova Street looked like in the middle of the last century, for example, or Stan Douglas’s mural at the Woodward’s complex of the 1971 Gastown riot. Stalin’s Palace of Culture and Science in Warsaw? The main square in the town of Radzanów, Poland?

While The Girl Who Stole Everything is set in real places described in detailed accuracy by Ravvin, there is still much left to the imagination. The discovery of family secrets – in one case, which were literally buried; in the other, figuratively – leads to events that bring Vancouver dulcimer musician Nadia and bookseller-café owner Simon together and, eventually, take both to Poland. Nadia’s father never told her that her uncle, who owned a pawnshop on West Cordova, was murdered in 1962, beaten to death in a robbery gone wrong, and Simon’s father told him nothing of their prewar Polish heritage. Both a little lost in life before friends drop these revelations on them, Nadia and Simon find meaning and direction as they search out the truth of their histories.

The Jewish Independent interviewed Ravvin, who lives in Montreal, about his novel, which is available for purchase most anywhere. Ravvin said he will be in Vancouver for the Cherie Smith JCC Jewish Book Festival in February, for readers who would like the chance to speak with him themselves.

Jewish Independent: I was struck by your attention to detail in the history and geography of Vancouver, and I imagine the same with Warsaw and Radzanów, though I wouldn’t know that from personal experience. Have you lived in all these places? If not, from where did you gather your local knowledge?

Norman Ravvin: I came to know Vancouver as a child, traveling from Calgary with my family to visit my mother’s mother, who lived on Willow Street. Those trips and her presence in the city contributed to my coming back to study at UBC, where my dad went for a few years in the wartime before enlisting in the Navy. I did my undergrad degree and a one-year MA in the English department.

So, I lived in the city, altogether, only about six years. I lived at UBC, then on the West Side, then in the West End, which I came to think of as “my neighbourhood.” Having left in the mid-80s, with family still there, I continued to come back and never really let go of it as “home,” or maybe a “second home.” We tend to spend two or three weeks in the city in the summer each year. My background knowledge of the city then is also connected with my mom’s youth in the city, my dad’s time there in the wartime, and my grandmother’s life in the city.

Radzanów requires a longer answer. It is my ancestral place on my mother’s side. I first visited it in 1999. I have traveled to Poland seven or eight times since then, making three follow-up trips to Radzanów. I went with different guides in each case, so some of the visits were more revealing than others. In a few cases, standing in the village square, we ended up talking to locals and, in one case, sitting for a beer in a local kufelek, or little beer hall. Going with Poles is key: you cannot access the locals or understand the scene or get a feeling for things otherwise. I met people who remembered my family. I was shown the interior of the intact synagogue building.

More recently, I was back as part of an event organized through a high school class and teacher from a larger nearby place called Mława. The students and their teacher took part in a program that Polish schools follow, called To Bring Memory Back. In their case, they held an event to “open” the synagogue – which took place in the village community centre, since the synagogue is a hollow shell – hoping to raise interest and funds to have the building renewed in some way.

As you’d expect, I added great amounts of reading and research to these visits, in order to try to understand Radzanów from a contemporary as well as historical perspective. I did not want to make up things on this front. The scenes with a film crew are imagined, but a film on the wartime was in fact filmed in the Radzanów square, a kind of lucky coincidence for me. I looked at how that film looked. And research into the Germans’ activities in the area is quite developed, since there was an SS headquarters in the nearby town of Ciechanów. I have not had the guts or the opportunity to live in Radzanów. That aspect of the book is built from all the other related work and research and visits.

JI: In a similar vein, your references to music seem from an insider’s view. What instruments, if any, do you or have you played?

NR: I play the guitar. My son is a first-rate musician, which I am not. So, music is a very established fact in our home life. I am interested in things that overlap between Jewish and Polish identity and, certainly, along with food, music was an area of shared culture and knowledge before the war. Aspects of this inhabit the realm of cliché in contemporary “world music” culture. Klezmer, as it was played before the war, and its nearness to other Polish folk music, is really a kind of untapped source of possible nearness between the two groups. So my character, Nadia, almost inadvertently stumbles into this territory. She finds her way to Eastern European music and is drawn, without her meaning it to happen, to Poland.

JI: The Night Jew, Gentle Jew, Dulcimer Girl, Typewriter Girl … could you talk a bit about these “labels” that appear in the novel? Are they to evoke an archetype, a uniqueness or something else?

NR: This is a challenging query, which goes to the matter of how this book changed over time, through different drafts, and also points to other key aspects of the book.

For a long time it had the title The Dulcimer Girl, which is one of Nadia’s alter egos once she arrives in Poland. And the instrument itself, key to early klezmer, in its Polish guise, as a hammered instrument, was something I thought of as a talismanic object, which evoked the locale, the culture of Jews and Poles in another time.

The Typewriter Girl was also an early title that fell by the wayside, and relates to the other main female character, Ania. She is “the Typewriter Girl” by way of her work for a Polish government bureaucratic special office, which is tasked with investigating the files kept on people during the communist era. Understanding the typewriters used on each file is a way of verifying the files or revealing fraudulence.

The typewriter, like other technologies in the book – cars, books, recorded music – is evocative of a time when things worked in a way that they no longer do. So, the dulcimer and the typewriter, even hardcover books, are surely objects of nostalgic and loveable possibilities.

The Night Jew is central to the novel’s sense of Poland being haunted by the Jews murdered in the wartime. One can spend time in Poland and either look for these Night Jews or, as I sometimes feel, be one. There are plenty of real Jews in Poland today. But the Night Jew must be someone from another world altogether.

The Gentle Jew is in fact a particular nickname for a key figure in the narrative. He is an early ’60s denizen of West Cordova Street.

JI: There are many parallels in the lives of Simon and Nadia – a father’s secrets, their love of walking, etc. – and their lives do overlap, of course, but what inspired you to connect these disparate stories?

NR: Some of these parallels develop intentionally, but then others work themselves out as a book goes through drafts. Certainly, you’re right, walking is a returning motif. Nadia does seem to walk cities after the example of her father, as if she walks to be like him when she cannot know him.

The secrets of fathers: I guess, in this book, one of the premises is that ancestral stories, which go untold, can irrupt without warning. So, in the case of the younger characters in Canada, Simon and Nadia, they share this predicament, and their own lives are changed by the irruptions when they finally happen. It is satisfying when these kinds of patterns develop almost without meaning them to. This is where writing can be a bit like making music, where refrains, verse and chorus structure allow for such catchy and satisfying effects – a rhyming of sound and idea.

JI: If there is anything else you’d like to add, please do.

NR: I guess it’s important to say that I’ve returned to Vancouver in fiction for another try at it. My second novel, Lola by Night, was a Vancouver book. And, in The Girl Who Stole Everything, I felt strongly about doing things with the city that others hadn’t. I’m a walker in Vancouver, whenever I can be, so that element, which you ask about, is motivated by my own appreciation of what different parts of the city have to offer. When I walk, I do think of what’s changed since my last visit, so it may be that writing about a place can be well done from afar, as long as you keep it close enough and periodically in view. It’s interesting to have a Vancouver book come out in Montreal, where the West Coast is a kind of terra incognita.

A bleak take on our times

Bari Weiss, the New York Times columnist, grew up in Pittsburgh and so the shooting at the Tree of Life synagogue, in October 2017, hit even closer to home for her than for most Jewish North Americans. For many American Jews, she writes, it was the awakening after “a holiday from history.” It seems to have raised the question: Is the postwar reprieve from antisemitism coming to an end?

The majority of her tight, short book, How to Fight Anti-Semitism (Crown, 2019) is a litany of bleak, depressing anecdotes and statistics about the rise of antisemitic ideas and violence in North America and Europe. One imagines the title, which suggests action and optimism, being brainstormed by the publisher’s more upbeat marketing department over the alternative The Sky is Falling. But this is not to discount the value of the bleakness. It is a brief synopsis of rightful concerns around the political climate in the West in 2019.

The awakening, Weiss seems to acknowledge, was overdue. She recounts the 2006 kidnapping, weeks of torture and eventual murder of Ilan Halimi in Paris by a gang who assumed that, because Halimi was Jewish, he was also rich. As shocking as the ferocious crime, writes Weiss, was the response by the French authorities and the public, who largely chose to ignore the innately antisemitic nature of what had happened in order to retain a national self-perception that was challenged by the murder.

The consequences of what is happening, she warns, raise the stakes from the safety of Jews to the protection of the very idea of America.

“The object of our protection is not just the Jewish people. It is the health and future of a country that promised to be a New Jerusalem for all who sought it out,” she writes.

I am always disconcerted by the argument that, if we do not stand up for Jewish people when they are threatened, the enemies might eventually come for someone we actually give a damn about. But the evidence accumulates that this may be the best argument at hand.

Weiss summarizes the many antisemitisms – of left and right, of the Soviets and the fascists, of some Muslims and some African-Americans – even “Purim antisemitism” and “Chanukah antisemitism” (an interesting theory first advanced by the writer Dara Horn and it’s worth a Google). In brief, Weiss argues that the right of the spectrum considers Jews insufficiently white and not Christian, while the left contends that Jews are too white and overly privileged. Far-right antisemitism is more familiar, perhaps more clearly identifiable and is fought in partnership with what she calls Jewish people’s natural allies, liberals. Antisemitism on the left puts Jews in an especially challenging position.

She notes that the antisemitism and racism of Steve King, the far-right Republican congressman, is open to widespread criticism. “But criticize Women’s March leader Linda Sarsour for her repeated antisemitic outbursts? Criticize her and you are not just rendered racist and misogynist and an Islamophobe in league with Trump, you stand accused of putting her life at risk for trying to hold her accountable for promoting antisemitism.” (For her part, Sarsour two weeks ago declared that Weiss is “on the wrong side of history,” a statement so brazenly jaw-dropping that the publisher really should issue a revised edition of Weiss’s book just to include Sarsour’s latest.)

Weiss also walks into the lion’s den by making the equation between Muslim migration to Europe and increased antisemitic violence. And the stats she includes make challenging reading. A 2008 Pew poll indicated that 97% of respondents in Lebanon have negative view of Jews, followed by 96% in Jordan, 95% in Egypt and 76% in Turkey and Pakistan. She contrasts this with a 2015 Anti-Defamation League survey indicating that, in Germany, 56% of Muslims hold antisemitic views, compared with 16% of the general population. In France, it’s 49% to 17% and, in the United Kingdom, 54% to 12%.

When, at the end of the book, she actually gets to the nub of fighting antisemitism, Weiss outlines a number of strategies, few of which are novel but all of which are worthy.

“Resist hierarchical identity politics,” is one of her steps. “Corrupt identity politics on the right – the Olympics of Purity – tell the Jews that they can never be white or Christian enough. Corrupt identity politics on the left – the Olympics of Victimization – tell the Jews that they can never be oppressed enough.”

She calls on Jews to maintain liberalism for the sake of a healthy democracy, to support Israel, which includes demanding that Israel live up to its ideals, to “lean into Judaism” and “tell your story.”

She calls on Jews to “apply the kippah (or Magen David) test”: “If you would be uncomfortable wearing a kippah or a Magen David necklace in your neighbourhood, you should make a plan to improve your neighbourhood or make a plan to leave it.”

Most of her recommended ways to fight antisemitism presume that the reader is Jewish. This may be a fair assessment on the author’s part, but a non-Jewish person seeking to be an ally, who would find plenty of motivation in the first part of the book, will not find much actionable advice in the last short section. It should not, of course, be left only to Jews to fight antisemitism but, like the pragmatic decision to argue that the safety of Jews is a prerequisite to the safety of the entire society, it is probably a reasonable assumption at this point to accept that Jews are the most likely to do so. Which may simply underscore the problem her book is intended to confront.

Choosing life, despite lament

Craig Darch’s L’Chaim and Lamentations (NewSouth Books, 2019) is a bittersweet collection of seven short stories. Most of the characters in his first foray into fiction are older Ashkenazi Jews whose pasts are almost characters themselves. Yet, as strong as are their memories, these Jews are doing their most to live in the present, and to even assure the future.

Darch is the Humana-Sherman-Germany Distinguished Professor of Special Education at Auburn University, in Alabama, where he has taught for 37 years. He has lived several places in the United States, but New York City and Poland are the locations of import in these stories. At least one – “Who’s the Old Crone?” – was inspired by his birthplace, Chicago.

Having moved to South Bend, Indiana, with his family when he was 6 years old, Darch shares in an article on the Auburn website, “We attended synagogue in South Bend and continued to travel to Chicago to see my grandparents, where we frequented the famous Jewish deli called Ashkenazi. I remember always seeing the same three old men in there. I wondered about them, about their lives. Now, through fiction, I can give them names and their own story.”

In the humorous tale Darch has imagined, Rabbi Fiddleman, “held court each day in Schwartzman’s with his two followers – Pincus Eisenberg and Mendel Nachman.” As described by another customer at the deli, the “group of three old men, the only other customers in the place, huddled together with covered heads at a booth in the far corner, all remnants from the Romanian synagogue, bankrupt and boarded up years ago. Now, with no place for them to go, the octogenarians arrived early each morning and stayed for several hours – sipping tea, noshing on the cheapest fare, and kibbitzing about spiritualism and life after death, debates that frequently drifted into polemical arguments concerning the metaphysics of Spinoza and Kant. Though generous with their opinions, when it came to money each one was more frugal than the next, and each had a knack for consuming great quantities of Schwartzman’s tea while nibbling a single bagel over the course of several hours.”

Darch’s characters are recognizable people with whom readers will feel loneliness and friendship (“Sadie’s Prayer”), fear (“Wasserman’s Ride Home”), heartache and bewilderment (“Kaddish for Two”), justice tinged with bitterness (“Leonard Saperstein & Company”), mystery and hope (“The Last Jew in Krotoszyn”), joy and possibility (“Who’s the Old Crone?”), acceptance and perseverance (“Miss Bargman”).

The young people in these stories represent both forces of change and the need for new traditions, as in the emotional story “Kaddish for Two,” in which a son finally gets the courage to tell his Orthodox parents that he is gay, and as preservers of the past, as in the somehow cheering “The Last Jew in Krotoszyn,” in which Magda, a 13-year-old non-Jewish girl, befriends Ruta, the story title’s last Jew.

“Ruta watched Magda run out the cemetery gate, heading toward home,” writes Darch. “Then Ruta shuffled slowly away, each step more difficult than the last. She stopped for just a moment to catch her breath. Bone tired, she rested her hands on her hips. She understood such fatigue was just one more signal, a tweak from the Almighty himself; her time in this world was coming to an end. But strangely, she had no fear of dying. She had faith that Magda would tend the cemetery and pass on the stories, the truth of Krotoszyn.”

Human connections – positive, negative and in between – are at the foundation of every story in L’Chaim and Lamentations. Enjoy.

Scrumptious soup ’n’ cookies

Kermit Soup, ready to serve. (photo by Shelley Civkin)

Treat your friends to one little taste of my Kermit Soup (aka kale-and-potato soup) and I guarantee they’ll be green with envy. Granted, it’s an unholy colour, which could be off-putting to some, but don’t dismiss it out of spoon. Even those who vigorously eschew kale (and aren’t partial to green) will be begging for seconds.

During these seemingly endless, dark days of fall and winter, there’s nothing more comforting than a thick, hearty soup. (Unless of course it’s a healthy serving of 15-year-old Balvenie, but that’s just wasted calories.) To me, soups are the bait-and-switch of mealtimes. If you haven’t been shopping in awhile, and all you’re planning for dinner is tuna sandwiches, then a good, substantial soup can easily step up to the plate and take on the starring role. After all, soup has got so much going for it: it’s filling, scrumptious and everything else pales by comparison. Especially if it’s Kermit Soup (you’ll see what I’m talking about soon enough). Don’t feel you need to apologize for its aberrant tint. I mean, just take a look around at the freakish hair colours you see on the streets. Kermit Soup has absolutely nothing to be embarrassed about. Nor do you.

It does help if you have a really good blender to make this soup. In fact, it’s rather essential. I’ve got a Breville at home and that sucker could crush rocks. (I’m pretty sure my blender has a bigger engine than my car.) Yams? No problem. Acorn squash? A joke. Carrots? In its sleep. Not that my recipe calls for any of those. Just saying. So, without further ado – meet the star of the dinner show.

KERMIT SOUP

2 cloves garlic
3 small/medium Yukon gold potatoes, diced
half a large yellow onion
6 cups baby kale, chopped and lightly packed (the store wouldn’t let me take it without parental permission, so I used adult kale instead)
4 tbsp unsalted butter
1 quart (4 cups) chicken (or mushroom) broth
Salt and pepper to taste

Mince the garlic.
Peel and chop the onion.
Peel and cube the potatoes.
Rinse kale and drain it well. Remove the thick stems then chop it up.
Melt butter over medium heat in a heavy soup pan.
Add garlic, onion, potatoes, and salt and pepper to taste.
Stir and cook for several minutes over medium heat.
Add the broth and bring it to a boil. Skim off fat from the top.
Gently simmer with the lid on for about 15 minutes or until potatoes are tender.
Add the kale and cook without the lid for about three to five minutes or until tender.
Transfer the soup to a blender a few cups at a time and puree. You might want to remove the little circle part of the blender lid to let some of the steam escape (but not while the blender is running). As each pureed batch is ready, pour it into another saucepan.
Ready to serve! It’s even better reheated the next day, and it’s good cold, too. If you’re not too hungry, have some bread with it and you’ve got yourself a light, yet filling fall meal. You’re welcome.

So, by now you’ve devoured your Kermit Soup and tuna sandwiches. To great acclaim. The soup, that is. An hour-and-a-half goes by and you’re jonesing for something sweet. Now what? You could get in your car and drive to some overpriced, hipster dessert restaurant that charges $12.95 for a two-inch purple yam, all-vegan crème brulée. Or, you could rock it old school. In the comfort of your own home. With Weetabix Chocolate Chip Cookies.

Yes, Virginia, Weetabix is more than just a breakfast cereal. Plus, it adds a nice crunchy texture to your cookies that you won’t soon forget (unless you overdo it with that 15-year-old Balvenie I referenced earlier. But that’s on you, not me). I always keep a box of Weetabix around, just in case of a cookie emergency. Which seems to happen with increasing frequency. And there are always chocolate chips hidden in my freezer (as if I don’t know where they are). So, go ahead, don your apron, pretend you’re Suzie Homemaker or Donna Reed and bake your family some irresistible cookies.

WEETABIX CHOCOLATE CHIP COOKIES

4 Weetabix, crushed
1 cup all-purpose flour
1/2 tsp baking soda
1/2 tsp salt
3/4 cup soft butter or margarine
1/2 cup firmly packed brown sugar
1/4 cup granulated white sugar
1 1/2 tsp vanilla extract
1 egg
1 cup semi-sweet chocolate chips

Mix together crushed Weetabix, flour, baking soda and salt in medium bowl. Set aside.
In a large bowl, using a hand mixer, cream together butter/margarine and sugars. Beat in vanilla and egg.
Add dry ingredients and mix well. Stir in chocolate chips.
Drop dough by tablespoonsful onto an ungreased baking sheet (or line with parchment paper).
Bake at 350°F for 12 minutes (or slightly longer for a crispier cookie).
Eat and repeat. Or eat ’em and weep. I’ll leave that to your discretion. These are so popular that you might want to make two batches at once. Just to be on the safe side. One batch never lasts more than half a day in my home, and there are only two of us. Again, you’re welcome.

These aren’t exactly balabatish recipes. More like nouveau accidental balabusta. But I do stand behind them. You see, I’m channeling my inner balabusta while I make them, and that’s good enough for me. I’ll leave the rugelach, kichele and komish broit to some other ambitious balabusta. On some other day. It just goes to show that food doesn’t need some fancy Yiddish name to taste geshmak. One bite of these Weetabix cookies and one spoonful of this Kermit Soup and you’ll be kvelling all over the place. Just clean up after all that kvelling, OK? Bottom line: it’s all about the heart and soul of the cook.

So, stop kvetching and get thee into the kitchen. Those cookies and soup aren’t going to make themselves. Just promise me one thing – you won’t ask for a refund if you don’t love the Kermit Soup.

Shelley Civkin, aka the Accidental Balabusta, is a happily retired librarian and communications officer. For 17 years, she wrote a weekly book review column for the Richmond Review. She’s currently a freelance writer and volunteer.

In Jerusalem for Sigd

Standing on the Haas Promenade in southern Jerusalem overlooking the Old City of Jerusalem, the Ethiopian priests wore traditional clothing and carried parasols. (photo by Gil Zohar)

Approximately one-third of Israel’s 125,000-strong Ethiopian Jewish community came from across the country on Nov. 27, the 29th of Cheshvan in Judaism’s lunar calendar, for the festival Sigd. The mass clan gathering takes place 50 days after Yom Kippur, just as the holiday of Shavuot is celebrated 50 days after Passover.

Sigd, derived from the Hebrew word for prostration sgida, celebrates the renewal of the covenant between God and the Jewish people that followed the return of the Jews to the Land of Israel from the Babylonian exile 2,600 years ago, as described in the biblical book Nehemiah.

Symbolizing the Ethiopians’ rapid acculturation from rural Ethiopia to Israel’s high-tech start-up nation, many elders wore traditional clothing while teenagers preferred skin-tight jeans and Israel Defence Forces (IDF) khaki. Many celebrants were chatting on their cellphones.

The central event of the Sigd celebration was the priestly blessing by the kessim (spiritual leaders) in Geez, the sacred language used by Ethiopian Jews in their liturgy. Amharic, their traditional language today, has been widely displaced by Hebrew. Standing on the Haas Promenade in southern Jerusalem overlooking the Old City of Jerusalem, the priests wore traditional clothing and carried parasols.

Prior to being rescued from persecution and poverty in Africa in a series of military and espionage operations, including Operation Solomon in 1991 and continuing until today, Ethiopian Jews would ascend mountain tops above their villages in Gondar province for a mass Sigd prayer expressing their yearning for Zion. In Israel, the holiday has morphed into a day of thanksgiving for their rescue, as well their gratitude for the Torah and their cultural heritage, and most Ethiopian Jews under the age of 40 living in Israel only know those stories from their parents’ recounting. Children were not included in the Sigd observances in Ethiopia, both because of the difficulties of making a three-day trek up a mountain and to preserve the solemnity of the day.

photo - Among Ethiopian-Israelis, Sigd has morphed into a day of thanksgiving for their rescue, as well their gratitude for the Torah and their cultural heritage — Among Ethiopian-Israelis, Sigd has morphed into a day of thanksgiving for their rescue, as well their gratitude for the Torah and their cultural heritage. *(photo by Gil Zohar)*

Mingling with the colourful costumes and umbrellas of the older generation are the uniforms of the hundreds of Ethiopian men and women serving in the IDF. With the autumn temperature still summer-like, many youth are wearing skin-tight clothing that would have scandalized their elders in Ethiopia.

Among the elders is Rabbi David Yosef, a silver-bearded kes wearing a crocheted kippah, who explained how Sigd fits into the life of Ethiopian Jews.

The ancient community, which may date back to King Solomon and his dalliance with the Queen of Sheba 3,000 years ago, became cut off from mainstream Jewry, he says. More historically, Jews lived in Ethiopia from before the destruction of the First Temple in 586 BCE when the Babylonian conquerors of the Holy Land arrived. Driven into exile, these Jews considered themselves to stem from the tribe of Dan, one of the 10 lost tribes. Many were compelled to convert to Christianity in the 19th and 20th centuries but the community continued to dream and pray for a return to Jerusalem.

Starting in 1973, Ethiopian Jews suffered terribly under the dictator Col. Mengistu Haile Mariam. When Israel became aware of their plight, significant investigation and research was done, leading to a rabbinic ruling that accepts the Ethiopian Jews as part of the Jewish nation, entitling them to immigrate to Israel under the Jewish state’s Law of Return. That paved the way for 8,000 Ethiopian Jews to move to Israel. But then Mengistu forbade Jews to leave the country, and that led to the decision to covertly bring them to Israel. The 2019 Netflix movie The Red Sea Diving Resort recounts one of the Mossad’s rescue operations.

Nevertheless, some Israelis disputed the Ethiopians’ status as Jews. Rav Yosef carefully explained the Ethiopian Jewish engagement and wedding ceremonies and asserts that their practice conforms to the mishnaic description in Tractate Kiddushin (part of the Oral Law) of what constitutes proper Jewish betrothal. The community has always preserved its ritual status as Jews, he insisted.

“We missed Jerusalem for thousands of years,” he said. “Today, in Jerusalem, we celebrate … but, just as we say ‘Next year in Jerusalem’ at the Passover seder, so, too, at Sigd, we pray for a rebuilt Jerusalem.”

For Ziva, a 20-year-old from Ashkelon with braided hair, the Sigd celebration is a significant milestone. “I feel like it’s a day of unity for us,” she said.

For the young woman, who arrived in Israel with her parents 12 years ago, the observance of the ancient holiday reminds her that “there’s so much to remember.”

Giving the celebration the government’s seal of approval, Knesset Speaker Yuli Edelstein and Culture and Sport Minister Miri Regev both spoke, while President Reuven Rivlin delivered a video message.

The Ethiopian chief rabbi in Israel, Reuven Wabshat, said that, after the mass immigration of Ethiopian Jews to Israel, the decision had been taken by the community to continue celebrating the holiday, even though its essence is about the yearning to return to Jerusalem. He said the decision was made so that the community would not forget the “powerful heritage of Ethiopian Jewry,” and to help Israeli society understand the travails experienced by the Ethiopian Jewish community throughout their history.

photo - A large part of the Sigd celebration in Jerusalem is teaching about the Ethiopian community’s “ancient heritage, which every child should be proud of and pass on to the next generation” — A large part of the Sigd celebration in Jerusalem is teaching about the Ethiopian community’s “ancient heritage, which every child should be proud of and pass on to the next generation.” *(photo by Gil Zohar)*

The rabbi asserted that it was crucial for broader Israeli society to understand the Ethiopian Jewish community’s heritage and that it is an integral part of the Jewish people because of the “difficulties” the community has experienced in Israel.

The Ethiopian community has frequently complained of discrimination and racism against it and, in particular, has suffered from over-policing and a disproportionate number of arrests and indictments relative to its size. The recent death of Solomon Tekah, killed by a ricochet following an altercation between a group of youths and a police officer, led to renewed claims of police brutality, as well as protests and riots by members of the Ethiopian community. A previous bout of protests was sparked when video footage emerged of police officers beating an IDF soldier from the Ethiopian Jewish community.

“As you know, in recent years, the Ethiopian Jewish community has had difficult experiences, because people do not know and do not appreciate what Ethiopian Jews went through, and looked at things which are not relevant, such as differences in place of origin, but not the internal aspects of Ethiopian Jewry,” said Wabshat. “The Sigd holiday can bring people to the understanding and recognition that Ethiopian Jews are of the same flesh as all Jews around the world and, when the state recognizes Sigd, as it has, it means that we can all be one people.”

Among the kessim who participated in the prayers was Kes Mentasnut Govze from Beersheba. He explained how, in Ethiopia on Sigd, the Jewish community would travel to and ascend a mountain to “pray to God as one people with one heart that we would reach Jerusalem the next year and that the Temple would be rebuilt.”

Govze noted that, although the community has now reached Israel and Jerusalem, the Jewish people’s mission is not yet finished. “We still have not built the Temple and we must be clean,” he said. “If we go on the correct path, the path of the Torah, God will help us, we will build the Temple and bring the sacrifices.”

Member of Knesset Pnina Tamano-Shata described the holiday as “a big gift for Israeli society” since, she said, it could help unite the Jewish people. “It is so wonderful to see so many people here who are not from the Ethiopian community, and this holiday has become a holiday for all the Jewish people,” she said. “It is celebrated in kindergartens, schools, in the army, in local authorities, and the message is that this story is your story, it’s my story, and the story of all Jews, whether from Europe or from Arab countries.”

The MK said the identity of the Ethiopian Jewish community was strong, but noted the problems it has faced, including “difficulties which are connected to Israeli society, such as police violence, discrimination and racism,” but said the community has remained positive.

“We are positive and fully open to Israeli society, we are not in a place of antagonism, even though we have had a very hard, challenging and intensive year, and we are far from getting justice; nevertheless, everything has its time and period,” she said.

Michal Avera Samuel, director of the nongovernmental organization Fidel (Association for Education and Social Integration of Ethiopian Jews in Israel), said the thousands of people who came to the celebrations in Jerusalem came “to learn and understand the heritage of Ethiopian Jews, which is an ancient heritage, which every child should be proud of and pass on to the next generation.”

She added, “The goal is that, through studying in school and youth groups, we can teach the heritage of Ethiopian Jews, and build a courageous identity together with a sense of belonging within Israeli society.”

Gil Zohar is a writer and tour guide in Jerusalem, Israel.

Ride to help Israeli veterans

Beit Halochem Canada’s Courage in Motion saw many riders return to do the five-day annual cycle in Israel again. (photo from Beit Halochem Canada)

The 12th annual Courage in Motion, an initiative of Beit Halochem Canada, Aid to Disabled Veterans of Israel, welcomed cyclists from across Canada, joined by some Americans and Israelis. From Oct. 27-31, these international cyclists rode alongside Israel’s disabled veterans on five fully supported routes through northern Israel’s archeological sites and landscapes.

Fundraising is open until Dec. 31, and it is expected that the ride will raise approximately $750,000 Cdn. Sponsors’ support and cyclists’ fundraising facilitated the participation of more than 100 injured Beit Halochem Israel members this year. Money raised also funds programming at Beit Halochem centres in Israel. Thanks to the ongoing success of the ride, cycling has steadily grown in popularity at the state-of-art centres.

Lisa Levy, national executive director of Beit Halochem Canada, is the ride’s founder. An avid cyclist herself, she said, “Cycling in Courage in Motion means visiting Israel, supporting an incredible cause, and connecting directly with our members. Beyond the ride’s huge fundraising component, I never fail to be excited by witnessing lifelong friendships taking shape. It is truly a life-altering experience that you never forget and one that participants want to repeat!”

photo - 3 cyclists — *(photo from Beit Halochem Canada)*

Annually, the ride welcomes both new and repeat participants. This year, returning cyclists included Toronto-born Keith Primeau, who rode in last year’s CIM for the first time. Primeau enjoyed the experience so much that his daughter Kylie accompanied him this time.

Primeau played 15 seasons in the National Hockey League, most notably with the Philadelphia Flyers, prior to his career being cut short due to multiple concussions. He co-wrote the book Concussed! Sports-Related Head Injuries: Prevention, Coping and Real Stories (2012), detailing life after concussion.

Other international returnees included former cycling champion Eon D’Ornellas, who competed throughout the 1970s and 1980s on behalf of both Canada and his native Guyana. The proprietor of Toronto’s D’Ornellas Bike Shop, he started a cycling club more than 25 years ago. In 2011, D’Ornellas, then 59-years old, suffered a stroke during a training ride.

Among the Beit Halochem members participating in Courage in Motion 2019 was Asi Mekonen. In 2012, just prior to his release from the Givati Brigade, Mekonen suffered severe head injuries, with resulting brain damage, vision and hearing impairment, and memory loss. Following five years of physical and cognitive rehabilitation at Beit Halochem, he is now a Jerusalem-based musician. Besides experiencing several Courage in Motion rides, he has completed two marathons. Mekonen was already known to many of the ride’s Canadian participants through his on-stage appearances in this year’s Beit Halochem Canada Celebration of Life concerts.

This year, cyclists may have ridden alongside a future Paralympics hand-bike medallist. Critically wounded in 2002 in a military operation while serving in the artillery corps, Amit Hasdai was left with paralysis on the right side of his body. During rehabilitation, he benefited from equestrian therapy, later competing internationally. Since turning to hand-bike racing at Beit Halochem Tel Aviv, Hasdai has enjoyed participating in Courage in Motion. Hasdai’s natural talent, enhanced by Beit Halochem’s support of his training and coaching, has resulted in his current ranking of eighth in the world. He is training to qualify for the 2020 Paralympics in Tokyo.

Courage in Motion’s participants enjoyed group activities, including a cycling tour of the agriculture region of the Hula Valley and an evening with Israel’s heroes – all Beit Halochem members – who shared their personal stories of tragedy and resilience.

The next Courage in Motion takes place in Israel from Oct. 18-22, 2020. Registration is expected to open in March 2020. See courageinmotion.ca.

Reflections on Morocco

The writer and her husband at the synagogue Slat-Al Azama, in Marrakesh, which was built in 1492 by Jews expelled from Spain. (photo from Miri Garaway)

There are so many adjectives to describe Morocco, but, after being immersed in the country for three weeks and observing the people, the cities, the villages, the markets, the customs, the gardens, the arts and crafts, the architecture, and the potpourri of cultures that weave through this land, one can only conclude that Morocco is a fascinating, diverse country.

Morocco has an air of intrigue that enchants the soul and entices the curious traveler to explore beyond the realm of the imagination. The country has a way of drawing one in. It is the muse and inspiration for writers, poets, artists and craftspeople.

From scenes of everyday life and the feeling of stepping back in time, while navigating the uneven cobblestone streets of the medinas (old cities), to the overwhelming beauty of the landscape, one is transported into another world. Morocco is a land of mazes of narrow alleyways in the enchanting Medina; ochre-coloured earth; women grinding almonds to make argon oil; roadside markets; royal blue doors; rug weavers; tasty, elaborate tagines and mint tea; mounds of olives and spices; dramatic gorges; and captivating Berber villages. I could go on; the list would be long.

Through an extremely knowledgeable private driver, arranged by the company Journey Beyond Travel, we set about to include the Jewish sites of a once-vibrant community, which stretched back more than 2,000 years.

Landing in Casablanca, it felt like an oversize version of Tel Aviv, especially the drive along the beaches and the White City architecture.

During our tour of Casablanca, we visited the Moroccan Jewish Museum, which was once a Jewish orphanage (until the mid-1990s). How wonderful to see our history and culture displayed, with Torah scrolls, traditional clothing, daily life objects, paintings, sculpture and a library containing photographs, documents and videos of Jewish life in Morocco.

Walking through the enchanting, stunning and unique blue city of Chefchaouen, we happened upon the only remaining Jewish fabric merchant. We felt an instant bond, and he welcomed us into his small shop.

As we explored this vast country, we found traces of our ancient history in the archeological Roman ruins at Volubilis (near Moulay Idriss and Meknes); the epitaph of the synagogue rabbi in Greek, for example. The town of Ait-Ben-Haddou, now a centre for filmmaking, was once a significant Jewish community.

Traveling down a country road in Zaouit El Bir Dades, in the Valley of the Kasbahs, we stopped at a Jewish cemetery (all locked up) that was dated 1492.

When I had my first glimpse of the majestic imperial city of Fez, from atop a large hillside, I immediately thought of Jerusalem. The Medina of Fez is a huge maze of tiny alleyways, with colourful visual delights around every corner.

photo - The Orthodox synagogue Ibn Danan in Fez was built in the 17th century in the Jewish Quarter, known as the Mellah — The Orthodox synagogue Ibn Danan in Fez was built in the 17th century in the Jewish Quarter, known as the Mellah. *(photo by Miri Garaway)*

The Orthodox synagogue Ibn Danan was filled with Israeli tourists. Its predominant blue colouring reminded me of the ancient synagogues in Tzfat. The exquisite woodcarving and blue-and-white mosaics make it especially beautiful. It was built in the 17th century in the Jewish Quarter, known as the Mellah. In the mid-1990s, it was restored, and it reopened in 1999. It contains such elements as arches, wooden benches, tapestries and oil lamps.

Moses Maimonides, the Jewish scholar, philosopher and physician, escaped persecution by a fanatical Muslim sect in his native Cordoba, Spain, and lived in Fez from about 1159 to 1165, before moving to Palestine and then Cairo, where he could openly practise Judaism. In the Fez Medina, there is Maimonides’ House, which is a store containing an incredible selection of Jewish antiques and art.

When talking with the cultural director who organized our art and culture tour of Fez, she mentioned that, before 1956, Jewish women lived in Fez and were known for sewing the silk buttons on to men’s jellabas (Moroccan caftans).

In Marrakesh, in the Mellah, we visited the synagogue Slat-Al Azama, built in 1492 by Jews expelled from Spain. Off the courtyard, there is a series of rooms, acting as a museum, depicting Moroccan Jewish history. The Chefchaouen blue (a deep royal blue) doors and blue-and-white mosaics were particularly striking, as was the lovely synagogue. I could visualize it once teeming with life.

The charming coastal fishing town of Essaouira was once home to 70,000 Jews and 48 synagogues. Only three synagogues remain and we visited them all: Slat Lkahal, Haim Pinto and Simon Attia. At Slat Lkahal, we were given an informal tour by a Muslim woman; there were some fascinating historical photographs, which made the old community come alive. Nearby Haim Pinto, a small, wooden 212-year-old synagogue containing two Torahs – one original, one new – is painted a vibrant Chefchaouen blue.

photo - Haim Pinto Synagogue in Essaouira is 212 years old — Haim Pinto Synagogue in Essaouira is 212 years old. *(photo by Miri Garaway)*

Finally, Simon Attia Synagogue, located outside the Mellah, but within the Medina, is still in use today for the small community in Essaouira. It has a huge wooden door in the shape of a Gothic arch. After several attempts to gain entry during the week, when it was locked, we returned on a Saturday, around noon, and were lucky enough to go inside, as services were finishing. I was expecting a grand interior, but that was not the case. It was lovely, though, and we felt welcome and were glad for the opportunity to visit. One of the anterooms contained a small museum.

The hamsa, or Hand of Fatima, as it is known in Muslim countries, is everywhere in Morocco. One off-the-beaten-track place I would have loved to visit, about 28 kilometres from Fez, is the town of Sefrou, once inhabited by Spanish exiles and Jews from southern Algeria.

Did we feel safe traveling around the country? This is a question many people asked. Absolutely. There was a sense of unity among all religions. Perhaps a sign of hope for future generations.

Morocco is a country that must be seen. I am still in constant awe.

Miri Garaway is a freelance travel writer.