The Noah’s Ark Project began in 1997 as a response to the B.C. law stating that a newborn may only be discharged from a hospital in a regulation, rear-facing infant car seat. (photo from JWI-BC)
The Noah’s Ark Project, a Jewish Women’s International-BC (JWI-BC) program that supplies regulation, rear-facing infant car seats and essentials for newborns to 14 major British Columbia hospitals and other family agencies, is celebrating its 18th year of providing this essential service to needy families in the province.
Noah’s Ark began in December 1997 as a response to the B.C. law stating that a newborn may only be discharged from a hospital in a regulation, rear-facing infant car seat. The law negatively affected families who could not afford to purchase them. Since the car seat requirement did not apply to taxis, hospital social work departments were obliged to provide these families with taxi vouchers or coupons to transport newborns home without car seats.
However, hospital staff were dismayed at the lack of safety for an infant riding without a car seat in a taxi on their first trip home, as well as the likelihood of riding in a parent’s lap in the future. They were also aware that non-driving single moms without infant car seats would likely be unable to accept transportation offers from family or friends without putting the baby at risk, each and every trip.
In response to this situation, a volunteer program was started in 1997 by Isabelle Somekh to provide nearly new rear-facing infant car seats to St. Paul’s Hospital’s social work department. These rear-facing infant car seats were allocated to working-poor parents, refugees and single parents of newborns at the hospital’s maternity centre. In November 2000, the Noah’s Ark Project was taken on entirely by members of JWI-BC, as one of their many service projects.
Barbara Lucas, a social worker at B.C. Women’s Hospital, said of the program, “B.C. Women’s Hospital and Health Centre delivers 7,000 babies a year and we want them to stay safe after they leave the hospital. We appreciate the wonderful generosity of Jewish Women International-BC for donating hundreds of infant car seats over the years so that families in need can bring their babies home safely.”
Debbie Rootman is a member of the basic resources team and coordinator of the Lower Mainland’s Jewish Food Bank, which is co-funded by Jewish Family Service Agency, JWI-BC and donors from the community. She said, “We are grateful for the assistance received from Noah’s Ark – 2015 was an extraordinary year for pregnant clients and JFSA requested and received many nearly new items to assist these new mothers in the community. Noah’s Ark has provided essentials such as a new crib mattress, cuddle cloths, newborn diapers, sleepers, complete layettes, strollers and infant car seats. All we had to do was ask. It is very much appreciated to have this partnership to support us.”
Since the services that are provided by JWI-BC’s Noah’s Ark Project depend on community support and grants, cheques or Visa donations are appreciated to keep this vital service available for all who depend on it. Donations can be mailed to Jewish Women International-BC, c/o 106-7580 Columbia St., Vancouver, B.C., V5X 4S8. Donations over $18 receive tax receipts.
For more information on the rear-facing infant car seat program, call 604-838-5567 and leave a message for Somekh, the Noah’s Ark Project chair, or e-mail [email protected].
Women organizing a mail-out for State of Israel Bonds, circa 1960. (photo from JWB fonds, JMABC L.14497)
If you know someone in this photo, please help the JI fill the gaps of its predecessor’s (the Jewish Western Bulletin’s) collection at the Jewish Museum and Archives of B.C. by contacting [email protected] or 604-257-5199. To find out who has been identified in the photos, visit jewishmuseum.ca/blog.
Mardy Yager, manager of fund development at Marymound. (photo from Mardy Yager)
Mardy Yager manages the resources of Marymound, the second largest agency in Manitoba that provides support to some of the province’s highest-needs kids. Every day, he has to deal with an overburdened social services system that is struggling to keep up with demand.
A lifelong Winnipegger, Yager has been working in the child welfare field for 26 years. He has been serving at Marymound for the past 15. “I began working frontline with the kids and now I’m the manager of fund development,” he said.
“I have a passion for the kids and intimate knowledge of the work, so I’ve been effective in raising funds and awareness for child welfare here in Manitoba,” he said of his choice of profession, “which isn’t historically a choice for most people.”
When he was 14, his father passed away. Although Yager is not a practising Jew, he feels strongly that his passion for service stems from his Jewish heritage and the example set by his father, who was vice-president of their synagogue, among other things.
Marymound was started in 1911 by Sisters of the Good Shepherd. Yager said he felt privileged to work alongside the sisters when he first began working there, and found their values to be the same as any other religion’s ethics. “You look after those less fortunate, you honor people’s differences, you celebrate other people’s religions,” he said. “Spirituality is very important, regardless of what faith you practise.”
The overwhelming majority of Marymound’s kids – 70% – are indigenous. As such, the focus of Marymound’s assistance is not so much about religion. “That’s kind of how the sisters looked at it as well,” said Yager. “The focus was more on spirituality and healing, and that’s what’s kept me here.”
Marymound’s staff is a mix of professionals with different cultural backgrounds, including indigenous, Christian, Muslim and Jewish. There are more than 300 full-time and another 200 other staff working with approximately 3,000 children annually.
Manitoba has the highest number of children in care (11,000) compared to any other province. For example, the province has almost double the number of Saskatchewan (6,000) despite the fact that the population breakdown of each province is similar.
“The system is overburdened here in Manitoba,” said Yager. “And it’s struggling to meet the needs of all those kids. Some are very high needs. A lot has to do with fallout from the residential schools. Lots has to do with our indigenous populations being marginalized over the decades.
“We also, unfortunately, did the 1960s scoop, where we pulled kids out of their homes and adopted them out to white families all over North America. We’re just starting to understand the issues and making some corrections as to how we approach the problems.”
Most of the kids Marymound works with are dealing with family breakdown, physical and sexual abuse, neglect and poverty. Some are battling mental illness, fetal alcohol syndrome and other issues that mainly afflict the most vulnerable segments of the population.
While Marymound has serviced Jewish kids and still does in their foster-care programs, those percentages are small.
Al Benarroch, executive director of Jewish Child and Family Services in Winnipeg. (photo from Al Benarroch)
Al Benarroch, executive director of Jewish Child and Family Services (JCFS) in Winnipeg, knows all too well how Marymound and similar organizations help.
“They run some very specific programs around treatment for sexual abuse,” said Benarroch. “Working at JCFS, being a small sliver of child and family services in Manitoba, we work in our own community. But, in my past professional career, when I was in private practice, I used to see a lot of cases of sexual abuse – both in adults who are survivors … and also with youth and children who were in the welfare system because of that.”
But Benarroch was quick to point out that sexual abuse is the smallest percentage under the abuse category – at least on paper – with 10% or 12% of all reported cases of abuse being sexual abuse.
“There is a much higher number being reported of physical abuse, and the highest number is probably neglect,” he said. “What does that mean? Does that mean there’s less sexual abuse or does that mean that it’s underreported? The likelihood is, it’s most likely extremely underreported by virtue of its nature – the nature of the secrecy and the nature of the disruptive levels of trust that a person has when they’ve been victimized.”
While Benarroch said that anyone who can afford counseling can find it very readily, in general, accessing quality, well-trained therapists is difficult for those who are less financially well off.
“With JCFS, we deal with sexual assault very little for a few reasons,” he said. “Number one, our agency is almost exclusively serving the Jewish community. I’m not saying this doesn’t occur in the Jewish community but, as a cultural community, we don’t like to air our dirty laundry. So, as an agency, JCFS is constantly working on raising awareness about these issues so we can peel away those layers of secrecy.”
Benarroch said JCFS sees many more cases in which there has been high levels of neglect and dysfunctional parenting that usually stems from the parents’ past trauma, thereby impacting their ability to parent. In these cases, he said the parents can overcome their challenges and positively parent through talking about childhood experiences, which may involve physical or sexual abuse, to work through those traumatic experiences as adults.
“For me,” added Yager, “it’s always been about the kids and the kids don’t pick and choose. They are just here and we need to help them…. They didn’t ask for the things afflicting them…. We need to do our best to help them get a handle on the issues and go into the community in a productive way.
“Helping those less fortunate, who can argue with that? Right? Those are all things we should all be doing. That’s what makes our country as great as it is, because we focus not just on getting ahead, but on trying not to leave the less fortunate behind.
“I think the values we have here, at Marymound, even though it started from an order of nuns, those values cross all religions.” As an example, Yager said, “I know that philanthropy and caring for others are basic values that all Jews share. We’re quite charitable. It’s also part of the values that the Sisters of the Good Shepherd have provided to us at Marymound.”
In Petriplatz, Pastor Gregor Hohberg, left, and Imam Kadir Sanci listen as Rabbi Andreas Nachama recites a prayer for peace. (photo by Frithjof Timm)
In the middle of Berlin, on the grounds of where a church was destroyed in the Second World War, a pastor, imam and rabbi are collaborating to create a new reality wherein Christianity, Islam and Judaism can be practised under the same roof.
“It seems so logical that something like this would take place, but it never has before,” said Rabbi Dr. Andreas Nachama who leads the only Reform congregation in Berlin, Sukkat Shalom (House of Peace).
Some congregations and groups of people refrain from intermingling out of fear of losing members to other groups. For Nachama and the other House of One proponents, this is not a concern.
“I think that the congregations are solid and I don’t think that this might turn out to be a problem,” he said. “We have a lot of experience from sharing a building with Catholics, Protestants and Jews, and we’ve never had that kind of problem. The problems we had were very secular and could be solved quickly with a short discussion – things like who is cleaning the toilets after congregation and so on.”
As for the risk of intermarriage, Nachama said intermarriages “take place because people are studying at the same university or classroom, sitting in the same office, or meeting in a restaurant or theatre. I haven’t had a single case where intermarriages originate from a Christian-Jewish dialogue group in all my years.”
Rabbi Tovia Ben Chorin (photo by UFA Lab)
The idea for House of One originated five or six years ago with Nachama’s predecessor, Rabbi Tovia Ben Chorin. He was working to bring the concept to life until he retired and moved back to Switzerland. Nachama has been involved with House of One since April 2015.
Nachama is no stranger to Christian, Jewish and Muslim trialogue. He has been involved in the field since 1972, starting at summer camps in western Germany, where a local school invited members of each of the three faiths to discuss common stories and problems.
As Nachama went on to take Jewish studies in university in the 1970s, he also took basic courses on Islam and Catholicism. Gaining a good understanding of these religions has enabled him to effectively introduce his congregation to interfaith interactions since 1999, bringing in his Islamic and Christian counterparts to teach in the synagogue alongside him.
The clergy meet on a regular basis, sometimes involving leaders in their respective communities, but always aiming to keep meetings to no more than 15 people. So, the interfaith groundwork began long before the excavations started in 2007 of Petriplatz, the site of the old church, among other structures, and a new House of God was being planned. The church wanted to build a house where the three religions would each have a holy space of their own.
“Each would have their own synagogue, mosque and church, working together in one building,” said Nachama. “But, everyone would follow his/her own faith tradition, so it was not about some new religion being created.
“Instead, the idea was to build a house of teaching, of worship, wherein the teaching might bring us together; the worship, everyone does for him/herself in his/her religion.
“We can do programs on some aspects of interest to many, like looking at the differences between kosher and halal. We can also offer teaching programs to the general public.”
Worship times do not seem to be an issue either, with the holy day for Muslims being Friday; for Jews, Saturday; and, for Christians, Sunday.
“But, what happens if Christmas Eve is on a Friday night or during Shabbat?” admitted Nachama. “We can always find problems in terms of holy days on the calendar. They will be solved, but it’s not so easy.”
According to Nachama, the most difficult challenge is in the area of politics. “Islam, in particular, is being taken as a hostage for Islamic fundamental brutality,” he said. “That makes it difficult, because those Muslims that we deal with are not part of that. It makes it difficult … in the public eye … to make it understandable that we, as individuals and as congregations here in Berlin, can cooperate and speak with each other, whatever happens.
“My congregation is very much involved in Christian-Jewish dialogue, and we also sometimes have teachings or panel discussions together with Muslims, so it’s not new to my congregation and, as far as I see, the other congregations have had experience in the field before as well.”
As far as reaching beyond congregational circles, Nachama understands all too well that if someone has prejudice, it is he or she who needs to be willing to open their eyes and ears to seeing the other side. “We can’t do it for them,” he said. “If they are willing, we then can try to show them how we see things.”
While the project is gaining momentum and more than a million euros have already been collected, much more is needed to even break ground on the building project.
Nachama anticipates that his congregants will have no problem with the move when the time comes. “We’ve moved already once and, when completed, either parts of the congregation will move or the whole congregation. It won’t be a problem.
“We believe this project is a result of the history in Berlin,” he continued. Given the history of antisemitism in Germany and the Holocaust, people want to create “a new page of history,” he said. “People really try to look for new ways of cooperation, coexistence and respect for other peoples and faiths.”
For more information or to join the project, visit house-of-one.org.
פגישה נוספת בין ג’סטין טרודו לבנימין נתניהו: השניים נפגשו בשבוע שעבר בדאבוס
ראש ממשלת קנדה, ג’סטין טרודו וראש ממשלת ישראל, בנימין נתניהו, נפגשו בפעם השנייה. הפגישה הפעם ארעה במסגרת הפורום הכלכלי העולמי בדאבוס שהתקיים בשבוע שעבר בשוויץ. כנס דאבוס נחשב לאחד האירועים הכלכליים הבינלאומיים החשובים ביותר, ומשתתפים בו גורמים בכירים מכל העולם. בפעם הראשונה מאז טרודו מונה לראש ממשלה בחודש אוקטובר, נפגשו השניים בוועידת האקלים בפריז שנערכה בסוף חודש נובמבר.
נתניהו ציין כי הפגישה הנוכחית בינו ובין טרודו שנערכה בשבוע שעבר הייתה מצויינת “ויש לנו יחסים מאוד מאוד טובים”. כידוע לנתניהו וסטיבן הרפר, ראש הממשלת קנדה הקודם, היו יחסים מצויינים והם נחשבו למנהיגים מקורבים ביותר. עתה נתניהו משתדל לצייר תמונה של עסקים כרגיל וכי גם הוא וטרודו נמצאים במערכת יחסים טובה מאוד. זאת למרות שבממשלת ישראל חששו מאוד מהניצחון של המפלגה הליברלית בחירות הפדרליות האחרונות כאן ותבוסתו של הרפר שעמד בראש מפלגת השמרנים.
עם זאת נתניהו בוודאי לא אהב לשמוע את טרודו מצהיר שוב בנאומו בדאבוס כי הפתרון למשבר הגרעיני עם איראן הוא פוליטי ולא צבאי. וכן על הכרזתו של ראש ממשלת קנדה בתשובות לשאלות שהופנו אליו בכנס, שקנדה אכן מפסיקה להפציץ מטרות של דאע”ש במזרח התיכון.
ג’סטין טרודו צפוי ללכת בדרכו של אביו פייר טרודו ולהנהיג מדיניות מאוזנת במזרח התיכון
ראש ממשלת קנדה הנוכחי, ג’סטין טרודו , כמו אביו, פייר אליוט טרודו ששימש ראש ממשלת קנדה בשנים 1968-1979 ו1980-1984, צפוי להנהיג מערכת יחסים יותר מאוזנת עם ישראל, תוך ניסיון לחזק את הקשרים עם מדינות ערב, שנחלשו מאוד בתקופת ראש הממשלה הקודם, סטיבן הרפר. שר החוץ של טרודו הבן, סטפן דיון, הזדרז מייד אחרי הבחירות והודיע שקנדה מבקשת לחזור לתפקידה המסורתי (לפני עידן הרפר), ולהיות מתווך הוגן בין הצדדים במזרח התיכון. זאת תוך חיזוק הקשרים מחדש עם מדינות ערב השונות. לדעת פרשנים טרודו כמו אביו לא יעמוד מאחורי ישראל באופן אוטומטי (כמו הרפר) ויבדוק כל נושא לגופו. כאביו הוא כבר הודיע כי קנדה תתנגד לכל חרם על ישראל “שזה סוג חדש של אנטישמיות”.
פייר אליוט טרודו היה קשור וקשוב לקהילה היהודית. הוא מינה שר יהודי לממשלתו, החזיק ביועצים יהודים, והיה ראש הממשלה הראשון בקנדה שמינה שופט יהודי לבית המשפט העליון. הוא היה תומך נלהב של ישראל אך הבין שצריך גם לשמור על איזון עם הפלסטינים. האב כעס מאוד ששמע על החרם הערבי נגד חברות שסחרו עם ישראל. הוא גינה את פעולות הטרור נגד ישראל מצד הפלסטינים והבין את הדאגה הטבעית של ישראל לביטחון. במקביל התנגד לפלישת צה”ל ללבנון ב-1982. המלחמה ואירועי סברה ושתילה סימנו את תחילת התהליך התקררות היחסים בין קנדה לישראל, שהתחממו בעידן הרפר. פרופסור לפוליטיקה באוניברסיטת מקגיל שבמונטריאול, גיל טרוי, טוען שלטרודו הבן גם יש יועצים יהודים ורבים מאנשיו מכירים את ישראל. אביו הבין את ישראל ואין שום אינדיקציה שהבן יהיה שונה ממנו. ברני פרבר מבכירי הפעילים בקהילה היהודית אומר שלא יהיה הבדל המהותי בין הרפר לטרודו, אך טון הדברים יהיה שונה. לדבריו שלטונו של הרפר “הזיז” את הקהילה היהודית חזק ימינה, ומעולם לא היה קיטוב כה גדול בתוך הקהילה כמו היום. פרבר מקווה שקנדה של טרודו תחזור למדיניות יותר מאוזנת במזרח התיכון, כך שקולה ישמע שוב בזירה הבינלאומית וזה יהיה גם טוב יותר לישראל.
On Jan. 26, Robyn Driedger-Klassen (soprano), Joseph Elworthy (cello), Mark Ferris (violin), François Houle (clarinet) and Mark Fenster (baritone) will be joined by Lani Krantz (harp) and Kozue Matsumoto (koto) in a performance of Renia Perel’s Songs of the Wasteland. (photo by Lindsay Elliott)
On the eve of International Holocaust Remembrance Day, Jan. 26, Renia Perel’s Songs of the Wasteland will be presented by the Vancouver Academy of Music (VAM).
The musical memoir is written for two singers and an instrumental ensemble. The first part, “From Tragedy to Triumph,” features songs of remembrance, including to the children who died in the ghettos and to Perel’s family who were killed – she and her sister Henia were the only ones who escaped. The second half, “Survival,” begins with a song Perel dedicates to her husband, Morris, who passed away in 1999, and concludes with “Jerusalem,” Perel’s hope that, one day, there will be no more war.
“I regard Songs of the Wasteland as an epochal work of art that hopefully will in future be as commonly heard during times of Holocaust remembrance as say Britten’s War Requiem during Nov. 11 observances,” Joseph Elworthy, executive director of VAM, told the Independent. “This was one of our far-reaching goals when I first discussed with Renia about mounting the production on Jan. 26, the eve of the UN International Holocaust Remembrance Day.”
Perel approached Elworthy in December 2014 about collaborating with VAM, he said, “as she held a long-standing respect and admiration for the quality of music education we deliver. Songs of the Wasteland was the perfect instrument to realize this desire.”
And Perel’s work connects to VAM’s vision and purpose.
“VAM believes in the transformative power of music to influence our personal development and daily existence,” he explained. “Music has the power to express the inexpressible while allowing room for the listener to formulate their own inner narrative. It is not surprising that Renia turned to music to express her sense of loss and remembrance for the victims of the Holocaust.”
Elworthy also noted, “It is important to point out that VAM is first and foremost an educational institution and not a concert-presenting organization. This allows us more liberty to choose repertoire and projects that will bring educational value for our 1,400-plus students, as well as the community of music appreciators throughout Greater Vancouver.”
This will only be the second public presentation of the work. Elworthy – who, in addition to being executive director of VAM, serves as the head of the academy’s cello department – will take on the cello part.
“The cello so closely resembles the timbres of the human voice, therefore making it a perfect instrument to capture the beautiful nuances of the Jewish liturgical tradition, which are so rooted in song,” he said. “The cello writing for Songs of the Wasteland is exquisite and greatly reminds me of established cello masterpieces such as Max Bruch’s Kol Nidrei and Ernest Bloch’s Schelomo.”
Elworthy will be joined by VAM faculty members Mark Ferris (violin) and Robyn Driedger-Klassen (soprano), as well as Mark Fenster (baritone), François Houle (clarinet), Lani Krantz (harp) and Kozue Matsumoto (koto).
“We are fortunate to have Mark Ferris (VAM violin faculty and concertmaster of the Vancouver Opera Orchestra) as the music director of this production,” said Elworthy. “Mark was part of the original cast and has great insight to the totality of this composition.”
Also part of the original performance was Fenster, the eldest child of Holocaust survivors.
“When Mark Ferris called me and described the piece, I was immediately interested, mainly because of my own family heritage and musical connection with Yiddish and cantorial singing,” said Fenster about why he chose to participate in the 2010 presentation. “Then, later, when I met with Renia and discovered that she and my father lived quite close to one another in prewar Poland, this was an even stronger reason – I could, with my small part, possibly help these two souls, and the many others this piece would surely touch, find some peaceful healing through the expressions in this powerful piece.”
While the music and message of the work remain the same, Fenster said, it somehow “feels more intense this time. I cannot say why. Perhaps because there seems to be more publicity, more media coverage, more interest in the story behind the music, the composer’s journey and her wishes, or because there seems to be intolerance and hatred quite present in the news today. Also, since it is being performed at the VAM this time rather than the Telus Theatre in the Chan Centre, I also feel this may offer a more intimate performance experience for the audience.”
Fenster said that, in performing the work again, his “feelings around the healing and peace-wishing elements of the piece have grown stronger, more profound. Otherwise, I still feel very much as I did in 2010. I still see my mom and dad, their (our) families, and all they went through. And I also see and feel the hurt so many still carry, the ripples from these times and how they have projected into our beings, no matter which faith or personal connection. We’re all affected.”
What also hasn’t changed for Fenster since 2010 are the emotions that Songs of the Wasteland invoke.
“The most difficult work for me in singing this piece is being able to share this art with an honest, open heart, but without it drawing me to tears,” he said. “It took me several weeks of practise in 2010 to get past the tears, and it hasn’t become any easier this time…. I hope we all realize that it doesn’t matter which flag is flying or being torn down, the result is always the same – deep experiences of loss, pain, for us all, from generation to generation. I hope this heartful piece penetrates our fears and leads us to the light that guides us to see love in everyone. That is what I believe is offered in all the scriptures in every tongue.”
One of Fenster’s personal and professional goals is to help people feel peace, believe in themselves and find their own unique joy. In that context, he said, “I wish my own parents could be here to see, hear and feel this piece and all that the composer, arranger, musicians and technicians are sharing. I know they would cry, and smile, and inside they would feel a sense of completeness, a sense that what they went through is understood, compassionately accepted, and that it has led to some wonderful miracles, like their own gratitude, liberation, joy and family.”
The faces that Larry Cohen creates communicate a range of emotions. (photo by Olga Livshin)
Larry Cohen has been working with pottery, on and off, for about 30 years. “A long time ago, I tried to make money from it, but not anymore,” he told the Independent. “Now, I just make things I want to make, things I love.”
Touch and Fire, Cohen’s solo show at the Zack Gallery, highlights the things he likes: elegant but aloof vases, functional bowls made with salted fire, and expressive faces cut into clay – manifestations of the artist’s pains, hopes and desires. “Clay registers every touch,” he said, “expressing the character of a particular place, time, person or purpose.”
With a few touches of his fingers, a few slashes of a knife across a thin clay slab, Cohen manages to convey a multitude of emotions. Every face he has made is unique but, together, they represent the artist’s inner core.
“Sometimes, you have dreams,” Cohen said about his faces. “Good or bad, with faces you recognize or you don’t. Dreams are part of us, part of the human psyche. My faces are mysteries; they’re my imagination. I started making them in 2015 and I call them ‘manifestations.’”
Every other piece on display in the gallery – vases, teakettles and bowls – the artist calls “pots.” Some of these he creates on his pottery wheel, while others he builds from the slabs of clay like sculptural ceramics.
“When I start working with a piece, I know approximately what I want to make, but there are so many different steps along the way,” he explained. “I have to pay attention to what is already done during each step as much as to what I wanted in the beginning. Every step holds a surprise, although some surprises are better than others. Sometimes, things fail technically – like crack in the kiln – and you can only cry. It’s humbling, when the technical stuff affects the end result as much as your skill or your vision. The more I work with clay, the more I realize that there is still so much I don’t know.”
He is learning new things with every pot he makes and, in three decades of working with clay, he has learned quite a lot, but the unknown always beckons.
“I don’t like doing the same things, like factory production. The machines can repeat the same patterns and colors endlessly and sell them in department stores. The pottery coming from machines is perfect and the same. I’m not interested in doing that. I want to experiment; I try something different all the time. My every pot is unique.”
His craving for the new and surprising has guided him as much in his professional life as it has done in his art. In his life, he has been a criminal lawyer and a University of British Columbia law instructor, he did a stint as a commercial fisherman, worked as a building contractor and managed a Japanese restaurant. “Life is interesting when you try different things,” he said. “I’ve been lucky to be able to do what I wanted.”
Whatever he was doing to earn his living, art always occupied a part of his soul. He has never stopped creating in a variety of forms, from simple teacups to complex sculptures, and clay has been his passion for years.
“It’s nice to work with clay,” he said. “It’s meditative and it engages me completely. It’s good for your health but it’s hard physical work. First, you have to prepare clay, to ‘wedge’ it, like kneading dough. Then you make a pot, but afterwards it has to dry completely before you fire it the first time. Only after that, when it cools, you can apply glaze and fire the second time.”
Cohen has two kilns in his studio on Cortes Island. In one, he fires with salt to create texture on his pottery; the other is for smooth surfaces. “In the summer, I spend months on Cortes Island, working in my studio every day. In other seasons, I do it occasionally, too, every few weeks. When I’m there, I work in the studio, but I’m not as young as I was before. It’s getting harder to work long days.”
His artistic creations run from utilitarian to high art. “A difference between art and craft is hard to pinpoint,” he said. “It’s a continuum. On one end is pure craft, the functionality. A teapot has to hold water to make tea. On the other end is pure art, like my faces. They don’t have to do anything. But, mostly, you’re in the middle. Every pot – a vase, a bowl – has to be both functional and esthetic. Pottery at its best is both useful and beautiful, and skills are necessary to achieve both goals. Most of the time, it’s a mixture. I’m as much an artist as a craftsman.”
Unfortunately, he admits, he is not much of a salesperson. “I don’t sell as much as I wish. I want to sell more to have room for new things,” he said with a smile.
Touch and Fire opened on Jan. 14 and will continue at the Zack until Feb. 7.
Olga Livshinis a Vancouver freelance writer. She can be reached at [email protected].
Limmud Vancouver 2016, which takes place Jan. 30 and 31, includes seminars, lectures, workshops and discussions on a wide range of topics. This second article in a two-part series features a few of the presenters.
The love of two women
People who have a familiarity with modern Jewish and Zionist history know the name Eliezer Ben-Yehuda as the man who nearly single-handedly revived Hebrew into a modern language. Ben-Yehuda’s grandson, also named Eliezer Ben-Yehuda, contends the history of modern Hebrew, Judaism and Israel would be very different were it not for the two women in his grandfather’s life.
Eliezer Ben-Yehuda (photo courtesy of Limmud Vancouver)
“The story of Eliezer Ben-Yehuda is really very, very interesting and there’s an aspect of it which is really overlooked very often and it’s the issue of the women,” he said in a telephone interview from his home in Florida.
Ben-Yehuda was married, consecutively, to two women – sisters – and the grandson contends that they are the reason the world still knows his name.
“Eliezer Ben-Yehuda, at the beginning of his path, was doomed to an early grave and all his dreams and all his great ideas about reviving the Hebrew language and reviving the Hebrew people in their land could have come to naught,” he said.
At age 21, while studying in Paris, Ben-Yehuda nearly died of tuberculosis. He wrote to his fiancée, his childhood sweetheart Devora Jonas, breaking off their engagement. “He wrote a letter and said forget about me, find yourself another man who is going to give you a life,” said the grandson. “She refused to be jilted. She said, you promised to marry and by God I’m holding you to your promise.”
The couple had five children before Devora died of tuberculosis. Three of the children died of diphtheria in short succession after their mother’s passing. Before she died, Devora insisted that Ben-Yehuda marry her sister, Paula Beila, who later took the Hebrew name Hemda.
“Hemda got this letter from her sister and it said if you want to be a princess, come marry my prince, my husband,” said the grandson. “Hemda decided that, yes, she wants that … and she says I’m going to come to Jerusalem, I’m going to marry you, I’m going to take care of your children for my sister and we’ll have our own children and I will help you in your job.”
They did have children – six, although only three survived, including the father of the Eliezer Ben-Yehuda who will be in Vancouver this month. He credits the two women for everything his grandfather accomplished.
“The first one [Devora] rebuilt his morale,” he said. “He was really quite resigned to the fact that he was going to die.… He married her and she filled him with hope and with strength through love and through her enthusiasm and through her caring of him.”
Hemda was the force that got a world-leading publisher to print Ben-Yehuda’s magnum opus Hebrew dictionary and, after he died with six of the 17 volumes completed, pressed her son Ehud (father of Eliezer the grandson) to complete the series.
Ben-Yehuda’s work changed the course of Jewish history, but his grandson assigns credit elsewhere. “The thing that made it possible was the love of two women,” he said.
Progressive Zionism
Kenneth Bob’s Zionist credentials are pretty strong. He is national president of Ameinu, the progressive Zionist organization, he chairs the board of directors of the American Zionist Movement and serves on the Jewish Agency for Israel board of governors. He believes it is those like him, who identify as progressive Zionists, who can have the most impact confronting the boycott, divestment and sanction (BDS) movement against Israel.
Kenneth Bob (photo courtesy of Limmud Vancouver)
“We share some of the criticism of Israeli policy,” he said of progressive Zionists and the BDS movement. “Where we differ is the BDS movement generally doesn’t support Israel’s right to exist and we are very strong supporters of Israel’s right to exist, we just disagree with some of Israel’s policies. Because the criticism of Israel is coming from the left, it is best for the left Zionists, the ones who can speak the language of the left, to combat their attacks.”
Some commentators argue that BDS is having little real impact, while others see it as a genuine advancing threat. “I take the middle ground on this,” said Bob. Most of the BDS resolutions are emerging on large or elite campuses and gain much media attention, “so the number of BDS resolutions is actually maybe smaller than people might think. It’s in the dozens, not in the hundreds.” However, BDS is making inroads in the trade union movement.
In a world that sometimes seems awash in inhumanity and rights abuses, some people suggest singling out Israel for approbation is evidence of bigotry. As a strategic argument, he said, this approach is not very useful.
“We did some focus group work and liberals … don’t claim to be consistent. When you ask them in focus groups why you’re picking on Israel, they say, well, Israel wants to be like the West, so we’re going to treat Israel like we would the West. And I say, yes, I think we can hold Israel to a higher standard than we do Libya or Syria. I think that’s valid.”
His approach is that single-mindedly attacking Israel isn’t going to resolve the problem of Palestinian statelessness.
“If you really want to try to bring about a two-state solution, then let’s work with those coexistence NGOs on the ground in Israel and Palestine,” he said. “Let’s invest in Palestinian businesses and Israeli businesses that are trying to work across the border. Let’s do all kinds of positive things to encourage our kind of people on the ground in Israel and Palestine, but just punishing Israel doesn’t make sense.”
Life before 1492
The topic of Jews in the Iberian Peninsula immediately raises the spectre of 1492, the year the Jewish people were expelled from Spain. In his Limmud presentation, Robert Daum will delve into the dramatic history that came before that fatal date.
Robert Daum (photo courtesy of Limmud Vancouver)
“It would be a distortion of the history of any European Jewish context to focus only on the catastrophes that punctuated many centuries of dynamic community life, intellectual creativity and fascinating politics,” said Daum, a rabbi and academic with appointments at the University of British Columbia and a fellow at Simon Fraser University’s Centre for Dialogue, among other positions. “To use an analogous case, the Shoah more or less destroyed European Jewish civilization, but it does not represent or describe European Jewish civilization. At the same time, one cannot ignore the elephant in the room, so to speak, and, of course, 1492 is a critical part of the story. We also need to understand what happened before 1492.”
The lasting impacts of Spanish and Portuguese life on the following half-millennium of Jewish history, Daum said, is panoramic.
“Just as one cannot begin to understand the history of Spain without knowing about the history of Romans, Christians, Jews and Muslims on the Iberian Peninsula,” he said in an email interview, “so, too, one cannot begin to understand many aspects of Jewish civilization, from politics to law to Talmud study to poetry to the development of the Hebrew language, without knowing more about developments in Jewish communities on the Iberian Peninsula before 1492.”
Daum said that most people know that the history of the Jews in Iberia is a rich and storied one, but, he added, “the history is even more interesting than this!” Moreover, this history is still having an impact on Spain and Portugal today, something he will touch on during his presentation.
“In addition to exploring a few fascinating stories, one should expect to come away with a sense of some of the major debates about Jewish (and Muslim) history on the Iberian Peninsula, and an awareness of how these debates are deeply connected to heated debates within Spain today about that fascinating country’s founding narratives and its place in the region,” he said.
Old meets new
For a city that is so new – it celebrated the centenary of its founding in 2009 – Tel Aviv has become a global hotbed of artistic and literary ferment. That’s no coincidence, says Naomi Sokoloff, a professor of modern Jewish literature and Hebrew at the University of Washington.
Naomi Sokoloff (photo courtesy of Limmud Vancouver)
“It was designed to be that way,” she said. “It’s been a magnet for writers and artists and publishers almost from the beginning.”
Tel Aviv was created not only as the first Hebrew city, but also as a secular sibling to Jerusalem, the sacred city.
“The city was founded by visionaries,” she said. “Some of them were more utopian and some of them were more pragmatic, but they really founded the city as an idea and as an ideal.”
The name itself is a figment of literature. Theodor Herzl’s utopian novel of a Jewish state, Altneuland (Old New Land), was almost immediately translated into Hebrew and the title of the book was Tel Aviv. Aviv means spring, representing the rebirth of the Hebrew nation, while tel reflects the ancient heritage, meaning accumulated layers of civilization.
Sokoloff’s presentation at Limmud will look at the literature and art of Tel Aviv through the writings of S. Yizhar, a song by Naomi Shemer, a story by Etgar Keret and some paintings of Tel Aviv, all of which may shed light, she said, on the tension between the founding ideas of Tel Aviv and how things turned out.
The pope visited a Rome synagogue Sunday – the first visit to a synagogue during his papacy and a significant event in the context of inter-religious friendship. Pope Francis condemned violence based on religion and called on Catholics to rediscover the Jewish roots of Christianity. During the past half-century, relations between the Catholic Church and the Jewish community have made historical and immensely positive advances. Out of a history of bleak victimization based on Catholic teachings, the modernization of Catholic doctrine in the early 1960s reversed the millennia-old accusation of deicide and began a process of reconciliation that has been largely genuine and welcomed.
But, sadly, antisemitism – religious or otherwise – remains.
Recently released statistics say 2015 saw more Jews make aliyah from Western Europe than in any year since the founding of the state. Nearly 10,000 Western European Jews – 8,000 of them from France – made the move to Israel. While this level of aliyah will be heralded by some as a positive milestone, it reflects a dismal trend for Jewish communities in France, the United Kingdom, Italy and Belgium which, in that order, saw the greatest number of emigrants.
And the trajectory seems unlikely to abate, with Jews in the southern French city of Marseille now being advised by the leader of their community not to be seen in public with a kippah after a brutal assault on an identifiable Jew in that city and several years of similar violence across France.
In response, two women have started a social media campaign using the hashtag TousAvecUneKippah – everyone with a kippah. The idea is for everyone to don the traditional Jewish headwear as a gesture of solidarity and to confound those who would no longer be able to identify Jews to attack. This has resulted in some fun viral photos, such as a kippah on the Mona Lisa and another atop a model of the Eiffel Tower.
The idea that “we are all Jews” is an effort at solidarity and is a heart-warming and obviously well-intentioned move. It has some history, too. There is an apocryphal (that is to say, in this case, pleasant but untrue) story of the Danish King Christian X wearing a yellow star in solidarity with his country’s Jewish population during the Nazi occupation of his country. It is the sort of story that we wish were true.
Even so, there is a potential downside to claiming membership in an oppressed or victimized group. Middle-class North American university students wrap themselves in Palestinian keffiyas, thinking they are showing solidarity when to some it can have a whiff of blackface, of usurping the history of another.
Cultural appropriation can cut both ways. The idea that “we are all Jews,” as the kippahs-for-all idea seems to advance, has a potential to damage as well as heal. The pretense that “we are all Jews” could provide a licence to critique Judaism and Jews in ways that people would never dare with other ethnic or religious groups. If we are all Jews, after all, then antisemitism is little more than self-criticism.
Another not insignificant consideration is the fact that the world is not all Jews. Neither are we all Muslims (or Parisians or Charlie Hebdo or anything else). While such efforts at solidarity and support are well-intended, they also, in their way, betray a proud tenet of Canadian and other pluralist societies, which is that we do not gloss over or erase these differences, but celebrate and defend them.
Similarly, the pope’s efforts to exalt the Jewish roots of Christianity, seemingly well-intentioned, could be problematic. The fact that Christianity emerged as a Jewish sect has been a point of contention for 2,000 years. That a small group of stiff-necked people has refused to accept Christianity as a successor religion has caused outrage that has led to literally countless deaths over centuries.
The idea that we are all Jews is a nice one in times like these, but we should remember that such ideas have a double edge.
In fall 2015, Yael Levin, third from the right, participated in the program Jewish Life in Germany – Past, Present and Future. (photo from Yael Levin)
Last year marked 50 years of diplomatic relations between Germany and Israel. To celebrate this milestone, events took place everywhere. The Canadian West Coast was no exception. The Centre for Israel and Jewish Affairs, Pacific Region, was approached by the German Consulate in Vancouver to plan the celebrations locally.
I had the privilege of working with a fantastic team at the consulate. I was impressed by the fact that everyone, from the consul general himself to the person that welcomes visitors, was involved. Among other activities, we held a concert by operatic soprano Johanna Krumin and pianist Markus Zugehör performing pieces by Jewish and non-Jewish German composers.
Following months of hard work, it was not only a memorable celebration with the German and Jewish communities but also a strong relationship that led the consul general in Vancouver, Josef Beck, to invite me to participate in the program Jewish Life in Germany – Past, Present and Future. Put together by the Federal Foreign Office and the Goethe Institute, the fall program packed eight days of nonstop activities that allowed North American Jewish professionals and lay leaders to visit Germany and explore both the current reality of Jewish German life, as well as the Israel-Germany relationship.
Interior of Ohel Jakob, Munich’s main synagogue. (photo from Yael Levin)
My experiences on this trip could fill several pages so I will share just a few that left a special impression on me.
We began with a visit to Berlin’s historic Jewish Quarter, on the trail of Moses Mendelssohn. We visited the site of the first synagogue, the Centrum Judaicum, the old Jewish cemetery, the Jewish high school and the house of the world’s first female rabbi, Regina Jonas, ordained during the Nazi regime in 1935. Hers is a little-known and fascinating story that would be an inspiration for every Jewish woman (and man).
Following the theme of female leadership, we sat with Deidre Berger, managing director of the American Jewish Committee in Berlin to discuss their work lobbying the government on issues that affect the Jewish community and Israel, such as the European Union’s newly adopted guidelines for labeling goods from Israel’s disputed territories, combating the boycott, divestment and sanction movement, and antisemitism. Their work doesn’t stop there: they are actively engaged in Jewish interfaith dialogue, particularly with the Turkish community, and they work closely with the government helping develop civic education curricula in schools.
The next day, we moved to the subject of anti-terrorism at the Federal Ministry of the Interior, where we spoke with Richard Reinfeld, head of Division ÖS II 3, the office of terrorism and extremism by foreigners. Among other topics, we heard about the great cooperation between Israel and Germany in terms of intelligence exchange.
After the imperative, behind-the-scenes visit to the Jewish Museum of Berlin, the Memorial to the Murdered Jews of Europe and the Topography of Terror Foundation, we had the opportunity to meet with Gerhard Friedrich Schlaudraff, head of the Near East division of the Federal Foreign Office, which covers Israel and all its neighbors. It was frustrating to confirm something that we all know: while there is always someone on the Israeli front to be held accountable for negotiations with the Palestinian Authority, no reliable partner can be found on the PA side.
The “Corridor of Remembrance” inside Ohel Jakob commemorates the 4,587 Munich Jewish citizens murdered by the Nazis. (photo from Yael Levin)
We left Berlin after meeting with some of the many Israelis that continue to move to the city. More than 18,000 Israelis have made Berlin their home. Listening to their stories got me thinking about our homeland. Many leave Israel, we were told, because it has become hard to stay, a situation they described with words like “incredibly expensive,” “stressful,” “constant anxiety” and “hopelessness.” I still have mixed feelings about this. While I’m happy they are able to live in a situation that is better for them, I think about the irony: the very place where, years ago, life became absolutely unsustainable for Jews has today become a safe haven of sorts for many.
Our next stop was Munich, where we met with some outstanding people. Listening to Janne Weinzierl from the Stolpersteine Initiative was uplifting. This initiative is a whole topic on its own, but, for now, I will just say that this woman and her husband, neither of whom is Jewish, have volunteered tirelessly to keep the memory of thousands of Jews, and other minorities across Europe murdered during the Nazi regime, alive with a simple “stumbling stone.” To learn more, visit stolpersteine.eu/en/home.
From Dr. Charlotte Knobloch, we heard about the 200-year history of the Bavarian Jewish community and its 70th re-founding anniversary. Knobloch is a pillar of Jewish life in Munich, at 83 years old still actively working for the community.
I particularly enjoyed a conversation with Rabbi Steven Langnas, who is very involved in interfaith dialogue. At some point during lunch, he asked us to pass this message on to our communities: “Many people think that Jewish life has come to an end in Germany and practically in many places in Europe. We are showing that the Holocaust was a tragic pause but it wasn’t the end … the Chabad House now stands across from Hitler’s Munich residence. He’s not there anymore and we still are; just that, is a reason to go on….”
After a special and vibrant Shabbat service at Ohel Jakob synagogue, we headed to Dachau. Can you imagine how it felt after walking to shul to gather with another 300 or so Jews – including some survivors – in the middle of the city, praying the same prayers and singing the same songs that we have sung for hundreds of years (at least) and then proceeding to the sombre and moving visit to a concentration camp?
The memorial for the murdered athletes and coaches of the Israeli Olympic team at the 1972 Games in Munich. (photo from Yael Levin)
The entire trip, in fact, was so intense that, most nights, I could not sleep. There was so much to think about at the end of every day. We had sad moments, including our visit to the memorial for the victims of the 1972 terrorist attack on the Israeli Olympic team, and amazing, positive experiences that no one in the group will forget.
I rediscovered Germany on this trip, saw it as never before and, like many mission participants visiting Israel on CIJA trips, I changed many of my opinions about the country – one that marked our people in a very profound and complex way.
It is evident that there is still antisemitism in German society, though definitely not more than in other European countries. I also perceived ambiguity in some of our meetings with German government officials, especially with regard to Israel, but don’t get me wrong, I could see that Germany is one of Israel’s strongest and closest partners today.
It is also clear that Germany has completely changed for the better in relation to our community – not only acknowledging a heavy responsibility for the past but also honestly seeking to create a better future by supporting, protecting and fostering Jewish life and by educating the new generations against antisemitism and hatred.
This is important for us both as Jews and as advocates of justice and tikkun olam.
Yael Levinis manager, community relations, at the Centre for Israel and Jewish Affairs, Pacific Region. This article was originally published by CIJA’s The Exchange.
