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On Holocaust education

Next year, for the first time in British Columbia, the Holocaust will be a mandated topic for Grade 10 students. Until now, the task of teaching this most important subject has fallen upon impassioned teachers and dedicated organizations like the Vancouver Holocaust Education Centre (VHEC).

Like many Jews, however, I’m left with many questions about this new curriculum. The first is, why only Grade 10? What can be taught in a term (or even a year) that will adequately distill the story – the full story – of the Holocaust and its impact on today’s societies?

My husband, who taught grades 2-12 in British Columbia, defends the introduction of Holocaust studies so late, arguing that students are more receptive at Grade 10 to critical thinking about complex topics, like the events, attitudes and political forces that led to the Holocaust.

True, perhaps, but addressing today’s rising antisemitism, a goal cited in the province’s announcement last fall, will take more than a single year’s high school course. Linking the lessons of the Holocaust to the dangers of today’s misinformation about Jews and Israel is vital, but changing societal mindsets takes years. A 2021 survey of North American teens by the Canadian nonprofit Liberation75 provides an idea of the challenge ahead: nearly a third of respondents 13-17 years of age (most of whom were Canadian) either didn’t know what to think about the Holocaust, thought the numbers of Jews murdered had been exaggerated, or thought the Holocaust never happened. Those findings are concerning, especially when paired with similar results from an Azrieli Foundation survey of Canadian millennials two years earlier.

As the VHEC has demonstrated in its programs, there are ways to introduce Holocaust education at a younger age – and to continue the discussions, adding more complexity and detail as children get older. British Columbia’s Grade 12 curriculum currently includes an elective on genocide studies, but even though the Holocaust is a suggested topic, there is no requirement that teachers include it. Some teachers might teach about the world’s largest genocide, some may not.

How the new curriculum addresses this topic will have other implications for how future generations interpret its lessons. As B’nai Brith Canada’s Richard Robertson points out in the article in this issue on the Rodal Report (page 32), the Holocaust was far from just a “European issue.” At home, for example, the Holocaust had profound implications for Canada’s immigration policies, both when it came to limiting entry of Jewish refugees and its quiet acceptance of Nazi war criminals. Today’s debates about Holocaust education are testament to the need for its expansion, not only on its history in Europe, but what occurred here after the war.

For all these reasons, we should be introducing Holocaust studies earlier in schools. Jewish traditions have much to contribute to the discussion of pedagogy. Jews are innovators when it comes to making sure that our youngest generations are exposed to history, including our ancestors’ many encounters with antisemitism. For thousands of years, our tradition has ensured a safeguard against collective amnesia: we teach the young. We use the tools that best apply to the age group and the subject, and recognize the value of instilling a collective memory about the discrimination our people have faced. We use anecdotes and stories to impart historical lessons. For example, our children are taught from the earliest ages, at Purim, about how Esther and Mordechai averted a national pogrom and saved their people from genocide. The story of Hanukkah reminds children not to take our faith for granted, but to stand up for our principles.

No doubt, the curriculum for Holocaust studies will go through many changes in the coming years. What is clear, though, is that we have an imperative to make sure this history is taught.

Jan Lee is an award-winning writer. Her blog can be found at multiculturaljew.polestarpassages.com.

Visit here inspires hope

Recently, I had the opportunity to visit Vancouver for the first time to meet with members of the Jewish community and local business leaders. It was a wonderful experience that enabled me to see the Jewish community up close, and I plan to return soon to this city with its beautiful landscape, and warm and friendly people.

Through my work, I know how difficult it has been for the Jewish community given the explosion of antisemitism, especially since Oct. 7. The sharp rise in antisemitic incidents, including attacks on synagogues and the shocking experiences of students at the University of British Columbia, have created an ambiance of fear, anger and uncertainty. At the same time, this troubling climate has brought together Jews from all walks of life to defend our values, our people and the state of Israel.

One name that repeatedly arose – a nongovernmental organization I am very familiar with through my work at NGO Monitor – was Samidoun. Samidoun is a Canadian-registered not-for-profit, founded by a member of the Popular Front for the Liberation of Palestine (PFLP), Khaled Barakat. Barakat’s spouse, Vancouver resident Charlotte Kates, is its international coordinator.

Although Canada declared the PFLP a terror group in 2003 and, despite Samidoun’s antisemitic and pro-terror rhetoric, the government still has not taken action to shut down this NGO.

Like the PFLP, Samidoun disseminates messages and an agenda supporting violence, terror and antisemitism as a means to destroy the state of Israel. Since the Oct. 7 atrocities, Samidoun has expanded its local activities, contributing centrally to the sinister atmosphere facing Canadian Jewry. Illustrative examples include a July seminar in Toronto that called for eliminating “Israel as a military, political and economic establishment” and an event in Vancouver where the PFLP, Hamas and Hezbollah were praised. There have been dozens more such events.

In contrast to Canada, Samidoun activities have been banned in several countries, including France and Germany. Meta (formerly Facebook) shut down the social media accounts of the Vancouver and Toronto chapters of Samidoun, while Stripe, a major credit card processing company, closed Samidoun accounts on its platform, preventing online fundraising in Canada.

Let’s not be naïve. Samidoun is not the only NGO that is problematic, and it joins more than 100 other groups in Canada engaging in offensive and, at times dangerous, rhetoric. Moreover, the hatred stemming from Samidoun’s headquarters in Vancouver is not just against Israel and Jews, but against Canada and all Canadians. The NGO uses strategic attacks against the state of Israel and the Jewish people to distract from their assaults on the very values that enable Jews, Muslims, Christians and others to peacefully live side by side in Canada, Israel, and around the democratic free world.

Samidoun’s threat to Canadians, beyond the Jewish community, is blatant in their statement declaring Canada a settler colony “that require[s] the same settler logics and brutalities as ‘Israel’” and their claim that international law allows for people living in a colonialist society to “resist.” All law-abiding Canadians should be extremely concerned for Samidoun’s justification of Hamas’s Oct. 7 abduction, rape, mutilation and murder of innocent children, women, Holocaust survivors and eight Canadian citizens (including Vancouver’s Ben Mizrachi) as “resistance.” Moreover, Samidoun’s argument about Israel, that “imperialist warmongers will call it terrorism, but we know this is anti-imperialist resistance,” defends any terrorist activities they choose to initiate anywhere and is not reserved only for Israel but rather for all Western “imperialistic” countries.

While Kates is working to overturn Canada’s designation of Hamas and Hezbollah as terror groups, Samidoun is allowed to operate and flourish. After her appearance recently on Iran’s national television station to commend “the brave, heroic Oct. 7 operation” by Hamas that killed Canadian Jews, it is all the more critical to terminate Samidoun’s soapbox of hate that is based in Vancouver.

One of the impressive aspects of the BC Jewish community is the collective desire to work closely with those outside of their faith toward building a better society for all in Canada. After my visit to Vancouver, I am optimistic that Jews and non-Jews will work collaboratively against the seeds of divisiveness and hate sown by Samidoun. This will not end antisemitism in Canada, which has become, unfortunately, widespread. But it is an important first step.

Olga Deutsch is vice-president of NGO Monitor and has extensive expertise in international politics, humanitarian aid, funding to nongovernmental organizations, international development, post-Oct. 7 antisemitism, efforts to delegitimize Israel, and BDS.

Moss takes the helm of JSA

Jeff Moss (photo from JSA)

This summer, Jeff Moss became the first executive director of the Jewish Seniors Alliance of Greater Vancouver. Moss has long served the local community, following the example of his parents, who were deeply involved in building the Jewish community in Richmond.

The father of three adult children, Moss was co-chair of Richmond Jewish Day School, where, he said, the board took an active role, which helped him build a solid understanding of how an involved board could work alongside professional management. Moss spent three decades in the private sector before leaving to work at United Way British Columbia and then making his way to JSA.

“I reached out to United Way for an opportunity to become a campaign manager,” Moss told the Independent. “I went into work helping them with fundraising and campaign management, telling their story. And I had the opportunity to connect with a lot of great people and got some experience working in nonprofits. I had really wanted to get engaged with the nonprofit world. My desire was to go out and make an impact in the community.

“Then, Oct. 7 happened,” he said, “and I felt very strongly that I wanted to make an impact on the Jewish world if I could. So, I began to look for opportunities to serve in Jewish nonprofits and, eventually, the opportunity with JSA came along.”

Moss says that the executive director role has allowed him to tie his experiences of leading an organization and fundraising together. Further, it is an opportunity to bring his commitment to the community and bring a positive effect for those in need. He is thankful for the framework the late Serge Haber, JSA founder and often its guiding light, set in place.

“It is a great opportunity for me personally, and I hope I am able to meet the needs of JSA as we look to build upon the incredible successes that Serge and his team had built in terms of being able to create this organization,” Moss said, adding that he is intent on bolstering the pillars of the organization: peer support, education, outreach and advocacy.

“After 20 years of success so far, the way I see it, my role is to make sure that, as an organization, we are set up for the next 20 years,” he said.

Moss, who started the new position on July 2, praised the “incredible” board members at JSA and is planning to connect more with the organization’s stakeholders – that is, the community partners, donors and staff – to make sure they get the support they need. He looks forward to the future of JSA and its ability to have a beneficial influence in the Jewish community and the community at large.

“I am trying to ensure that we are going to be set for building out the structures that are needed to grow and be a sustainable organization,” he explained. “I want to continue the amazing work we are doing and enhance it – and to make sure that we are able to meet the needs of our growing seniors community.

“We are eager to connect with more volunteers in our Jewish community for our friendly visitor and peer support programs, and to connect with more Jewish senior clients to be matched in our seniors programs. We would like to extend beyond our current geographic reach, as our advocacy and outreach work is province-wide.”

The positive role JSA has goes well beyond the 140 clients and 100 volunteers who offer peer support – it impacts people’s family and friends, as well, Moss said. “The support we provide reduces the needs of others within the community, it makes it easier for kids and relatives to know there is additional home support for their loved ones.”

JSA also publishes Senior Line. With more than 4,000 copies per print run, JSA is hoping to expand the magazine’s presence into more seniors residences, through Vancouver Coastal and Fraser Health, and province-wide. JSA recently updated its website, which includes archives of the magazine going back several years.

Moss said JSA is “grateful to the Ronald S. Roadburg Foundation for supporting JSA’s organizational restructuring, and to all our valued donors who have been keen to help us along the way. We look forward to continuing to work and partner with them and other community organizations to meet the goals and objectives that we all set out.”

According to JSA’s mission statement, a senior is a person aged 55+. Those who volunteer for peer services are all 55+ but anyone who wishes to participate in the Friendly Visitor Program needs only to be 18 or older.

JSA will hold its annual general meeting on Nov. 3. The proceedings will include the recognition of former BC seniors advocate Isobel MacKenzie and retiring MLA Selina Robinson for their work on behalf of seniors.

This year’s JSA Fall Symposium will take place Nov. 17 and will feature Dan Levitt, current BC seniors advocate.

For more information, visit jsalliance.org.

Sam Margolis has written for the Globe and Mail, the National Post, UPI and MSNBC.

Hillel BC’s new leader

Ohad Gavrieli (photo from Hillel BC)

Ohad Gavrieli is applying his multi-disciplinary background and extensive organizational experience as the new executive director of Hillel BC. This summer, the organization bid farewell to Rob Philipp and welcomed Gavrieli as its head.

“Hillel BC is based on the Vancouver campus of the University of British Columbia (UBC), but our outreach and programs span multiple campuses across the province,” Gavrieli told the Independent. “We are lucky to be able to work with so many Jewish students throughout BC. Our work is incredibly meaningful and touches on so many aspects of student life.”

Born in Switzerland, where his father was completing his PhD studies, Gavrieli’s family returned to Israel when he was 9 months old. He spent his early childhood on a kibbutz in northern Israel before moving to Kiryat Tivon, a small town near Haifa, at the age of 10.

During his youth, Gavrieli was a passionate musician, playing the tuba and eventually performing with the Israel Defence Forces Orchestra for part of his service. He later pursued a bachelor of arts in sociology and Middle Eastern studies at Ben-Gurion University of the Negev (BGU), which is where he first became involved with Hillel.

“My role as a project coordinator involved engaging both the student and local communities in Be’er Sheva,” said Gavrieli. “The goal was to enhance the area’s vibrancy through initiatives like musical collaborations.”

Gavrieli’s work at BGU proved instrumental to his future, as it was there he first forged connections with Hillel International and the Jewish Agency for Israel.

“That’s ultimately what led me to Vancouver,” he said.

In 2010, shortly after Vancouver hosted the Winter Olympics and Winter Paralympic Games, Gavrieli moved to the city to serve as the Israeli emissary for the Vancouver Hillel Foundation. It was during this tenure that he met his future wife.

“My first memory of the city is the Stanley Cup riots – a surprising contrast to the peaceful reputation of Canada and its laid-back culture,” said Gavrieli. “It reminded me of the intensity and vibrancy back in Israel.”

When his role as emissary came to an end, Gavrieli was accepted into the master of business administration program at Simon Fraser University (SFU) and he worked as a project manager in the tech industry after graduating. He left tech to accept a new role with Hillel, ultimately progressing from operations and finance director to assistant director and, now, executive director.

Gavrieli’s days at Hillel BC are varied and challenging. He is primarily focused on student safety, combating antisemitism and engaging with community supporters and partners. Hillel BC supports students at UBC, SFU, University of Victoria, Langara College, Emily Carr University of Art + Design and BC Institute of Technology. Plans are underway to further expand its operations to the UBC Okanagan campus in Kelowna.

Gavrieli works closely with university administrators across all six campuses to foster a safer and more welcoming campus environment.

“I am fortunate to work with an incredibly talented and dedicated team, though we are small,” he said. “We are committed to creating a warm and welcoming space for our students, while also offering programming that aligns with our pluralistic and inclusive mandate. The challenges our Jewish community faces are significant, and these challenges are often first experienced on campus. Our focus is on supporting our students, helping them feel proud of their Jewish identity and strengthening their community connections.”

Hillel BC strives to promote Jewish life on campuses and beyond, offering an environment for students to explore their Jewish identity in a pluralistic and inclusive community. The organization also fosters dialogue on Judaism and Israel, collaborates on social action projects and celebrates Jewish holidays. It partners with various university groups, faculty and other student clubs to present relevant topics and develop programs in conjunction with other Jewish community organizations.

Sam Margolis has written for the Globe and Mail, the National Post, UPI and MSNBC.

Combining fun and learning

Campers and staff of this summer’s Camp Gan Israel Kelowna. (photo from Chabad Okanagan)

Camp Gan Israel (CGI) Kelowna campers experienced a summer packed with joy, adventure and Jewish education.

The first week of camp was filled with activities that combined fun with learning about Jewish holidays and traditions. The children baked challah for Shabbat, shaped honey jugs and played at the splash park with the shofar sound for Rosh Hashanah. They created stained glass art for Passover, made edible sukkot (huts) and enjoyed playing “Just 4 Fun” for the holiday of Sukkot. Campers also made candied apples for the High Holidays and dressed up for Purim with a photobooth and kosher hunt, all while receiving education about these special days.

In the second week, campers continued to explore and learn with a variety of activities. They went to Energyplex, enjoyed rock climbing, fruit picking, bowling, science experiments, beading, and visiting the aviation museum. Each activity was paired with lessons about Jewish heroes like Abraham, Jacob, Joseph, Esther and Moses, allowing the children to connect their experiences to the teachings of Judaism’s greats.

Campers were provided freshly made, nutritious lunches every day, helping them stay energized and ready for all the adventures. The staff did a fantastic job ensuring every child had a safe, memorable, fun and enriching experience, while making new friends along the way.

With more than 20 campers and five staff, this has been the largest Camp Gan Israel Kelowna season yet! One parent shared in a video interview that his daughter told him it was the best camp she had ever attended. Another grandparent expressed regret for not having sent her granddaughter the year prior, as well, only hearing about the camp’s wonderful reputation afterward.

To keep the Camp Gan Israel spirit alive throughout the year, there will be JewQ sessions on Mondays, where the children will continue their Jewish learning journey with dinner, study and fun. For more information on this and other camp and Chabad Okanagan activities and events, visit jewishokanagan.com.

– Courtesy Chabad Okanagan

About the 2024 Rosh Hashanah cover

I came across this Rosh Hashanah greeting card in the 2017 Forward article “The Curious History of Rosh Hashanah Cards in Yiddish” by Rami Neudorfer. The image was copyrighted by the Hebrew Publishing Company, New York, 1909, and the high-resolution version we used for the cover comes from the postcard collection of Prof. Shalom Sabar (emeritus) of the Hebrew University of Jerusalem.

“The card depicts two eagles in the sky: under the Imperial Eagle of the Russian coat of arms, a group of impoverished, traditionally dressed Russian Jews, carrying their meagre belongings, line Europe’s shore, gazing with hope across the ocean,” wrote Neudorfer. “Waiting for them are their Americanized relatives, whose outstretched arms simultaneously beckon and welcome them to their new home. Above them, an American eagle clutches a banner with a line from Psalms: ‘Shelter us in the shadow of Your wings.’”

Not only did Prof. Sabar provide the image for the cover but he offered further explanation of the card’s meaning. The verse quoted is partially based on Psalms 57:2; the fuller quote is taken from Psalms 17:8 – “Hide me in the shadow of Your wings.” In the illustration, the quote is changed to be in the plural: “Hide us in the shadow of Your wings.” And it appears in this form in the Ashkenazi siddur, where it is part of the Hashkivenu prayer, said Sabar. The full text can be found at sefaria.org.il/sheets/29587?lang=bi, where they translate the phrase as “and cradle us in the shadow of your wings.”

The message of a passage to freedom is not only enhanced by the Psalms quote, but also that the birds depicted are eagles, Sabar added. This is a reference to the liberation of the Jews from Egypt, he said, as in Exodus 19:4 – “You have seen what I did to the Egyptians, and [how] I bore you on eagles’ wings, and I brought you to Me.”

Renewing a commitment to hope

If you were to write a personal “book of life” to express your aspirations for growth in the year ahead, what would its title be? (photo from thisenchantedpixie.org)

In the face of the immense sadness and devastation of the past 11 months, and the suffering that seems to know no bounds, I find it difficult to even register that Elul, the last month on the Jewish calendar, has arrived. But, as the Jewish year inevitably advances, I seek solace and meaning in two practices that have helped me prepare for new years past.

The first is writing my “book title,” for a family ritual we created years ago to facilitate the work of reflection, forgiveness and imagination that are core to themes of the High Holidays. The Rosh Hashanah and Yom Kippur liturgies tie our teshuvah, our annual returning to our best selves, to our desire to be inscribed in a celestial “Book of Life.” Using this image, my family gathers around the Rosh Hashanah lunch table each year to share the titles of our personal “books of life” and to express our aspirations for growth and desires to be held accountable by one another in the year ahead.

The second is to dust off my shofar and sound the first blast, as I will continue to do, in keeping with tradition, each morning of the month of Elul, until the holidays arrive. Each day, I will I close my eyes and coax out the sounds that the shofar has been compared to: Sarah weeping for Isaac, a call to battle, the blasts that signal God’s presence on Mount Sinai, the call of justice that cracks open the hardness of the universe, the hardness in our hearts and in the hearts of our political leaders and awakens in us a renewed sense of purpose and possibility. By doing this, I hope I will be prepared, both physically and spiritually, for the full complement of 100 blasts, short and long, that will sound over the holidays themselves.

In the past, each of these rituals has given me hope, hope that change is possible, that I can do better, that collectively we can do better and that a better future is possible.

This Elul, I am finding it more difficult, as I imagine many of us are, to muster a feeling of hope. Last Elul, we could not have imagined the challenges of the past year: the slaughter of Oct. 7; the long and devastating war in Gaza; the plight of the hostages; the loss of friends and allies; the fractious polarization within the Jewish community; the rise in antisemitism. All of this on top of the many issues we continue to work on globally, from hunger to homelessness to climate change. Hope feels at best elusive; in our most cynical moments, it feels naïve.

Hope requires of us that we allow for the possibility of a variety of better futures, futures that are as yet unexperienced and perhaps even unimaginable. Hope requires that we acknowledge that a catastrophe that may feel imminent is not a forgone conclusion. Hope demands the humility to recognize that we just don’t know what will be, and the audacity to own our role in shaping it. Human imagination, intention and action forge a line between this present and the better future for which we long.

“People often confuse optimism and hope,” said Rabbi Jonathan Sacks, z”l. “They sound similar. But, in fact, they’re very different. Optimism is the belief that things are going to get better. Hope is the belief that, if we work hard enough together, we can make things better. It needs no courage, just a certain naïvety to be an optimist. It needs a great deal of courage to have hope.… And hope is what transforms the human situation.”

In Hope in the Dark, Rebecca Solnit describes a commitment to hope as essential to the work of activism toward social change. She shares example after example of times when the future (now history) unfolded because of the powerful imagination, agency and organizing of people who held on to hope. “Hope locates itself in the premises that we don’t know what will happen,” she writes, “and that in the spaciousness of uncertainty is room to act.”

Elul reminds us that we don’t know what will happen but that we have the tools individually and collectively to shape the future. The practices of reflecting on the year past and imagining the year ahead that are built into the Jewish holiday cycle offer us the “spaciousness of uncertainty” we need that can spark hope and move us to action. I rely on my two Elul rituals to facilitate this process of reflection and imagination. Whether it’s journaling, reading, speaking to a colleague or friend, or listening to music, I’m sure that each of us has tools for creating space for the kind of reflection and imagination that makes hope, and the attendant action it demands, possible. And our hopefulness has the potential to inspire others. We can hold possibility for them when they feel discouraged and they can do the same for us.

Elul reflection pushes us to awaken ourselves to new possibilities even in the face of despair, fatigue, anger and overwhelm. And this awakening of hope makes it possible to act.

I consider my book title as I blow the shofar each morning in Elul. I’m leaning toward making it “Hope.”

Questions for reflection

• What practices or rituals will help awaken you to new possibilities this month and coming year?

• What is your book title for the coming year, and who do you want to share it with?

Rachel Jacoby Rosenfield is chief executive officer of the Shalom Hartman Institute of North America (hartman.org.il). Earlier this month, the Hebrew month of Elul, Olam (“a network of Jewish individuals and organizations committed to global service, international development and humanitarian aid” – olamtogether.org) asked her to share her thoughts as a profoundly challenging year for the Jewish people ended.

Ways to commemorate Oct. 7

Erev Rosh Hashanah, from Shalom Hartman Institute’s Memory and Hope. For each holiday and Shabbat evening in Tishrei, the institute suggests we light a memorial candle before kindling the holiday and Shabbat lights, and offers an intention to recite before lighting this candle and a text to read afterward (both in English and in Hebrew).

Each year during Elul, the month leading up to the High Holidays, the women of medieval Ashkenaz would measure each of the graves in their community cemeteries with string. They would then dip these lengths of string in melted wax that had been collected from candles lit throughout the year in the synagogue when the community gathered to pray, to study, to cook and to connect. They would light these new candles, each made from string representing the dead and wax representing the living, on Yom Kippur as yahrzeit candles, a way of honouring and remembering deceased relatives.

On Rosh Hashanah, we will welcome a new year. And then, in the midst of the 10 days of repentance that lead up to Yom Kippur, we will reach the one-year anniversary of Oct. 7 and, with it, the anniversary of the day on which at least 1,139 people were killed by Hamas terrorists and more than 240 people were taken hostage. We will pray for the return of the remaining captives, and we will mark the start of the war that has since killed so many in Israel and Gaza.

We have struggled to fully mourn these losses as this war continues to unfold and expand; as not all the hostages have yet returned home; as, in North America, many of us navigate antisemitism in our communities and shifting relationships with local allies. And yet, we feel the need to grieve. The chaggim (holidays) offer us a pause in which we can reflect, cry and pray.

The Shalom Hartman Institute has developed two rituals for the anniversary of Oct. 7, one that spans most of the month of Tishrei, for individuals to use at home, and one for communal gatherings on Oct. 7 or on Shemini Atzeret and Simchat Torah.

Commemorating Oct. 7 at home

Every week, we begin Shabbat by lighting candles. Every Tishrei, we usher in Rosh Hashanah, Yom Kippur, Sukkot, Shemini Atzeret and Simchat Torah by lighting candles. Our ritual for commemorating Oct. 7 at home is woven into these traditions.

More specifically, for each holiday and Shabbat evening in Tishrei, we suggest that you light a memorial candle before kindling the holiday and Shabbat lights. We offer an intention to recite before lighting this candle each night and a short text to read afterward. These materials – inspired by the work of Hagit Bartuv and Rivka Rosner of the Shalom Hartman Institute’s Ritual Centre in Israel and in collaboration with Maital Friedman, Masua Sagiv and me from the Shalom Hartman Institute of North America – connect us with some of the central themes of the last year. Our hope is that the light of the memorial candle, the ner neshamah, literally a soul candle, and light of the festive candles flickering together will connect the strands of our grief and celebration.

Like the candles dipped by the women of Eastern Europe, this ritual honours both the dead and the living. It brings us back to the devastation of Oct. 7, and it also celebrates the artists, soldiers, teachers and ordinary people who helped us through a difficult year. Similarly, while memorial candles are traditionally lit to remember the dead, the ritual invites us to use these candles to light the way for the living – for peace, healing and hope.

While many Israeli Jews light candles on seven evenings from Rosh Hashanah through Simchat Torah, many diaspora Jews light candles on nine, the two additional candles marking the second night of Sukkot and for the start of Simchat Torah. As a statement of Jewish peoplehood, this home-based ritual is for seven nights of candlelighting, so that it will be used in Jewish homes around the world on the same days. If you want to use this ritual to accompany your candlelighting on the second night of Sukkot or on erev Simchat Torah, you might repeat an intention and text or offer an intention and reflection of your own.

Developing this ritual led us to ask about the meaning of memorializing Oct. 7. Is this ritual only about Oct. 7 or is it about everything that occurred that day and since? What do we mean by “heroism” at this time? Are we referring to military bravery or to the ways civilians stepped up to support and protect one another this year as well? Can the entire Jewish world share this one ritual, or have our experiences of this year been too different? What is the right balance between particularistic and universalistic yearnings?

For many of these questions, we looked to our Israeli colleagues to set the tone in creating a ritual that met their needs for their grief and vulnerability this year, as well as their sources of hope and comfort. For other elements, we offer suggestions to adapt the framing or created a slightly different version in the English that we thought might be better suited for those outside of Israel. You may want to use this resource exactly as is, but you may also find yourself adding different texts or focusing on different themes. We encourage creativity and would love to hear from you about how you adapt it to meet your needs for this moment.

Commemorating Oct. 7 in community

Many communities in North America will gather to mark the anniversary of Oct. 7, whether in synagogues, JCCs, Jewish federations, Hillels, schools or other Jewish centres. Our second resource is a collection of texts and prayers to be used in a communal ritual context, including suggestions of three different ways to use these rituals in your community.

The supplement also gave us the opportunity to add more texts, prayers, songs and perspectives, including texts with expressions of grief for the suffering of Palestinian civilians, which did not fit in the more particularistic framework of the home ritual above.

This Elul, as we reflect on the past year and gather up the wicks that measure our lives and our communities, may we continue to find ways to bind our wicks together, to find strength in community and ritual, and may all who mourn this tragic anniversary find comfort among the mourners of Zion and Jerusalem. Shanah tovah.

Rabbi Jessica Fisher is the director of rabbinic enrichment at the Shalom Hartman Institute of North America. To read and download various Hartman Institute resources, including Memory and Hope: Rituals for Tishrei 5785 and accompanying resources for commemorating Oct.7 in community, visit hartman.org.il.

Setting intentions, priorities

This year, the High Holidays fall later than usual, with Rosh Hashanah just a few days before the anniversary of Oct. 7, 2023 – the most tragic date in the history of modern-day Israel.

The High Holidays offer special opportunities for reflection and renewal, reaffirming what matters most, pursuing positive change and strengthening our connections with others.

As we look back on 5784, we should examine our own actions, reflecting honestly on our challenges and successes, and seeking lessons we can take from our experiences to carry into the year ahead. It’s a time to consider which elements of our lives and our relationships with others need improvement.

This leads naturally to an opportunity to contemplate our intentions and priorities and plan for the future. It is a means of charting a course that aligns with our values and contributes to the strength of our families and our communities.

While Canada remains one of the safest places for Jewish communities, the Centre for Israel and Jewish Affairs’ advocacy – especially since Oct. 7 – has been fueled by a profound dedication to tackling the disturbing rise in antisemitism.

The alarming surge in antisemitism, both online and on the streets, has been deeply shocking. Yet, it has also driven us to forge essential connections with all levels of government, law enforcement, educational institutions and community organizations representing the majority of Canada’s Jewish population and other vulnerable minorities.

Just as the High Holidays are arriving late this year, so too are long-awaited protections from the government. We have seen some progress, but there is much to be done to ensure “bubble legislation” (safe-access laws to protect defined areas from protests, harassment and hate) becomes common, if not ubiquitous, across Canada. Vaughan, Ont., has adopted an encouraging example, and many other municipalities have expressed serious interest in following suit, but there is still much work ahead.

Federal online hate legislation has been in development under various ministries for years, and we are not backing down on contributing to and securing this fundamental legislation that will enhance security measures.

The accusations against Israel of war crimes from the International Court of Justice (ICJ) are both absurd and detrimental to Canada and the West’s long-standing policies aimed at achieving peace in the Middle East. If the Canadian government wants to rescue the reputation of the ICJ, it must denounce this evidence of its politicization.

Antisemitism is not a “Jewish” problem. Jew-hatred poses a grave danger to all who cherish our core Canadian values. We know from history that, wherever antisemitism is allowed to thrive unchecked, social malaise and political oppression follow. Its defeat requires a concentrated, multi-pronged approach involving many cultural, political, ethnic and faith organizations, as well as individuals from across the country. Together, we are working to combat antisemitism while building relationships with many partner groups, promoting the Canadian values of dialogue and understanding, tolerance and respect.

As Canada’s special envoy on preserving Holocaust remembrance and combatting antisemitism, Deborah Lyons, wrote in a July op-ed in the National Post: “Jews did not create antisemitism and … it is not on them to fight it alone.”

As we approach the sad and sombre anniversary of the Oct. 7 massacre, many will join us in honouring the memories of those murdered by Hamas and in praying for the safe return of the hostages and for the restoration of peace to the region. And, if we are so blessed to have welcomed home the hostages by the time you are reading this, we’ll have more to celebrate as we begin the new year.

In the meantime, I wish you a sweet, healthy, peaceful and happy 5785.

Judy Zelikovitz is vice-president, university and local partner services, at the Centre for Israel and Jewish Affairs.

Think first, then share news

When I write articles lately, they’re usually columns with an Opinion header near the editorial section. Most writers try to back their opinions up with research and information. I’m no different. However, some readers can be easily swayed regardless of the facts involved. This was clear to me when I ate dinner at a neighbour’s home recently. I chatted with my host about a syndicated columnist who gives succinct opinions about all sorts of world politics.

The writer’s accessible approach makes it seem like his opinions are solid. His tone is breezy and confident. But he covers so many different world events and conflicts that I wondered how he knew so much about it all. My host suggested he had a large staff to help him. I doubted this. Writing’s just not that profitable these days.

Here’s why I grew to doubt this columnist’s work. When it came to how he analyzes Israel and the Middle East, I have some academic background in the subject and I read widely. I saw where I disagreed with his assumptions. In several cases, I had more information about the issues than he presented. I saw his bias. I questioned what I read. Yes, his work is always on the newspaper’s editorial page. It’s always an analysis piece but that doesn’t mean his facts and conclusions are always correct. Now when I read his work, I see the “mansplaining” tone. He’s overconfident and oversimplifies big conflicts. Sadly, I suspect few people call him on it.

My host and I had this exchange while talking about mainstream media. In North America, we like to think our journalism is objective, fair and impartial. When I was a kid, my family visited relatives in France. I noticed the sheer quantity of publications on the French newsstands. More than one relative explained that they subscribed to certain newspapers that represented their political view and bought others with differing views. This way, they could get a full picture of world events. They acknowledged that everyone had biases and that media wasn’t objective. The way to get a fair representation of events was by doing more: more reading, more information gathering, critical comparison and analysis.

My recent Talmud study, from the tractate Bava Batra, has taken me through some fun “tall tale” narratives from Rabbah bar bar Hanna. He was prone to exaggeration. In Bava Batra 73, he sees enormous antelopes and a frog as big as 60 houses. He claims that a dragon swallows the frog, which is then eaten by a raven. The raven then sat in a tree. Can you believe, he says, how sturdy that tree was?

When Dr. Sara Ronis introduces these stories in the My Jewish Learning essay for this page, she calls them what they are: a real fish tale. (You should have seen the fish that got away!) These myths also perhaps have parallels to a Zoroastrian text called the Bundahishn, according to Drs. Reuven Kipperwasser and Dan Shapira. The stories might be crazy, but they were floating around in the ether of multicultural Babylonian marketplaces. Rabbah bar bar Hanna returns to the study hall with his crazy stories. The other rabbis call him on his nonsense. They insult him and call him names, criticizing his choices. There are lots of modern scholarly opinions about why the other talmudic rabbis do this, and what it means. It’s a topic for academic debate.

However, what if this is an ancient reminder for us? What if, during this period of Elul, when we’re supposed to start doing serious introspection, we’re also supposed to be examining exactly what crazy stories we’re swallowing? Imagine social media and news outlets as our marketplace. Maybe we’re bringing home Zoroastrian tall tales and repackaging them for our own consumption. The rabbis teach us in Bava Batra that swallowing these fish tales whole is not the smartest move. The rabbis ask why Rabbah bar bar Hanna didn’t just stop and think more before bringing this “stuff” home with him.

We’re often plied with misinformation – about the war in Israel, but also about other news. What do we know about Russia and Ukraine, repression in Iran, the Uyghurs or the Sudanese crisis? How much propaganda has been sent our way and who paid for it? It’s hard to tell. Too often, a seemingly objective, sincere journalist’s narrative might mislead us simply because their unconscious bias and opinion is submerged in the text. The editor’s headline guides us, too.

Worse, sometimes it’s not subconscious bias. Sometimes, it’s bots or outright propaganda, paid for by a country that wants to mess up North American elections or culture. I’m not a conspiracy theorist. I believe that, like the rabbis suggest to Rabbah bar bar Hanna, one should reflect on things you read or hear, really look at them, and think critically.

This season’s the time when we’re supposed to be examining our deeds since last year. Most of us were guilty of complacency in this past year. Last Sukkot, we couldn’t have imagined what was ahead. If someone had described what was to come, we would have accused them of telling an abhorrent tall tale. For many, Oct. 7 and its aftermath have been one scary, real and gruesome nightmare.

It’s easy to understand complacency. We want to feel safe. We don’t want there to be metaphorical enormous frogs or dragons around the corner. That said, we owe it to ourselves to be like the rabbis in the study hall who called out Rabbah bar bar Hanna. Those rabbis asked bar bar Hanna to pause and think more about what he saw, read or told them.

In the spirit of the High Holidays, let’s be true to ourselves. There is plenty of horrific real news for us to share. Let’s read widely first. Let’s keep our eyes open so we recognize bias and what is really happening before we pass something along. Let’s avoid the rumours and speculation, too.

Wishing you a sweet, happy, healthy and peaceful 5785, free of misinformation.

Joanne Seiff has written regularly for the Winnipeg Free Press and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.