Joanne Seiff – Jewish Independent

You take care now, y’hear?

I just realized that, lately, I had unconsciously changed the way I say goodbye, particularly when I am speaking with women. As a younger person, it wouldn’t have occurred to me to say “Take care!” when parting with people. What’s more? It’s happening even when I have casual interactions. I started thinking about where my new-to-me phrase comes from and where I’d heard it before.

I was out walking my dogs when one of them (the young, spry Setter mix) kicked me in the shin. I looked down, in pain, when I saw that she, too, was surprised. She’d slipped on the slick sidewalk and certainly hadn’t meant to hurt me. A man at the bus stop remarked how icy it was, and I agreed. I said, “Take care!”

Later, my household was in bed when we heard an ominous thump outside. My husband made a joke, we laughed and went to sleep. In the morning, I saw a thoroughly smashed car, its front end bashed in. It faced the wrong way on a busy street near our home. Across the intersection, there was a truck, also facing the wrong direction, somehow wedged into someone’s yard. It was slippery, indeed.

Often the habit of suggesting people take care is aligned with another statement though, something like, “Things are more dangerous these days.” However, our Torah readings from this time of year, in Genesis, remind us that things have always been dicey out there, particularly for women and for those in positions of less power in society.

For instance, when the three strangers tell Abraham that Sarah will have Isaac, she laughs (Genesis 18:12-15). However, this is quickly followed by Abraham’s question about why she laughed and she says, “I didn’t laugh.” Why? “Because she was frightened.” Why did she lie? Well, she was an old woman. Strangers told her something ridiculous and then she was asked to take it seriously. She was afraid. Sarah wouldn’t be the first or last woman to feel threatened and unsafe. If something like this situation happened today, I wouldn’t leave until I’d said, “Take care.”

Not much further along in Genesis, Abraham bargains with G-d, asking how many people in Sodom have to be righteous for G-d to save the city. Abraham has some power here. He feels emboldened to speak out, but he also gets to stay home rather than go to Sodom to try and fix things. Instead, two angels go to Sodom.

Lot takes the angels in as his guests, but when a crowd gathers to do the visitors harm, Lot suggests an unsettling exchange. He says that, rather than let the crowd “be intimate with them,” he’ll send out his two young daughters instead. He will sacrifice his daughters to be violated by the crowd (Genesis 19:8) rather than let his male guests be endangered.

Reading Genesis, I am reminded by how these dangerous situations, and particularly ones that threaten women, are not at all new. These are issues of power, control and sexuality. In a modern political comparison: we act as though the MMIWG (missing and murdered indigenous women and girls) report and its findings are new or different. In fact, violence against women, and specifically minority women in vulnerable situations, is a bad news story played on repeat. These threats are close to home, and they remain frightening.

When I hear myself telling a friend – a single mom whose father just died – to take care, I realize who I am echoing in my head. I hear older African-American women in my Virginia neighbourhood saying goodbye to me: “You take care now, y’hear?” I hear my mom sighing as she hung up the phone (it was avocado green, with a long cord so she could cook while talking) at home when I was younger. She said goodbye with a worried expression that her friend couldn’t see, saying “Bye! Take care.”

This is the closing comment of women, all over, who know that the world can be dangerous. We’re sending out our concern to those we love. We’re acknowledging that, sometimes, we must depend solely on ourselves, because it doesn’t look like anyone (including G-d) is stepping up to keep us safe.

Sometimes, Bereishit (Genesis) offers stories to dig into. I enjoy their meaty narrative. I love interpreting what it all means. Other sections cause me to sigh just as my mom did. In a world where women still don’t have any assurance of safety from war, crowds and violence, and where those who have less power are at the mercy of the powerful, it’s hard not to feel sadness. How little things change.

This also is a continuing opportunity for social justice. We can fight for a better place for everyone. We can seek out and care for those around us, rather than choosing to discriminate or discard lives, as Lot would have done to his daughters. In the meanwhile, I’m often slipping down the icy street, worrying and wondering over how I can spread a sukkat shalom (a shelter of peace) over those I love and care for. So, I’ll say what many wise women have said before me. You take care now, y’hear?

Joanne Seiff has written regularly for CBC Manitoba 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.

Generations struggle together

I’ve heard some unsettling real-life stories lately. These weren’t news, but family stories, in my social media inbox. One friend is wrestling with how to best cope with family members struggling with addiction. (This is, unfortunately, a common problem.) In another note, I heard of how an estate is being divided after a parent died; in this case, a sibling told his sister and her family (who stayed local to care for the parents) that she will be homeless within two months unless she can manage to get a mortgage to buy the family’s home. Another message concerns the arrival of a baby, and how scared the new mother is about being sent home early from the hospital. Finally, another friend and I shared our cultures’ rituals as we worked through a discussion about miscarriage, premature babies, infertility and pregnancy loss.

There is both love and struggling out there. These challenges are just part of dealing with our families and lives. No matter what your religion, you may encounter things like this in your life. But, while none of the stories I’ve mentioned is a “Jewish” one, neither are they not Jewish.

With these burdens in mind, I thought about the stories we hear in synagogue this time of year. This week’s parashah, Toldot (Genesis 25:19-28:9), offers vignettes about life. There’s Rebecca’s story about what it’s like to struggle with infertility and pregnancy difficulties. There’s sibling favouritism, as Isaac and Rebecca raise their twins, Jacob and Esau. There’s inheritance trickery when the twins struggle over their father’s blessing. Their dying father, Isaac, shows what some might call poor judgment, as he mixes up his children’s identity and offers them unequal blessings.

This section of Genesis contains a lot: wealth, poverty, lying, distrust, water rights, and discord between neighbours, intermarriage, family relationship troubles and even possibly some mental health issues. What happens to Rebecca, for instance, when Isaac dies? She needs to know that Jacob will marry someone with whom she can cope, as she mentions with the phrase, “I am disgusted with my life….” (Genesis 27:46)

When we wrestle with similar family and community relations issues in a 21st-century context, many feel isolated. Despite plentiful online information, we can feel overwhelmed and lost when life throws us big challenges.

Our tradition gives us support. When I hear the Torah read or read it on my own, I’m reminded that these stories come with centuries of commentary. When using a modern tool like sefaria.org, I can pull up the portion, but also see commentaries (in both English and Hebrew) that allow me to learn from that scholarship.

It’s true that, for some, nothing beats seeking out an elder or a rabbi who might offer in-person wisdom. For others, the struggles are deeply private. It can be good to have access to knowledge online when dealing with hard issues like addiction, infertility or other family issues. Sometimes, the backlash from older family members can be such that a young person might never again want to talk with them about it. For instance, the pressure to “start a Jewish family” or even “accept being childless” from an older family member can be anguishing.

This Torah portion is called Toldot, which translates to Generations. We’re often in a North American generational struggle, as the phrase “OK, Boomer” currently echoes around the internet. Millennials seek help, guidance and a place in society, while their elders respond with comments like the AARP’s senior vice-president Myrna Blyth, who said, “OK, Millennials, but we’re the people that actually have the money.” (Even as a Gen Xer, I’ve long known how the Millennials might feel. Yes, Boomers have the money. The rest of us, largely, don’t.)

Elders do often have the money, power and influence in society. They sometimes, like Isaac and Rebecca, make selfish or complicated decisions. So, the question is, how does Judaism and its leaders respond to younger generations who seek out help? Are we doing this on a local level to help those in need? These sound like institutional questions, and perhaps our institutions can help. Yet, the last step is a personal one. What can we do as individuals when we see someone in need of support? We can reflect on how our words, actions and contributions help others along life’s path.

I go back to what I heard about how that estate was managed after a parent died. What parent would want to turn out their child and her family from their home? What sibling declares that “it’s only fair” to insist his sister pay off the other siblings or be homeless within two months? (Especially considering this was after she did most of the daily caretaking of their parents for years.)

Of course, families are complicated and have their difficulties, but being an upstanding elder might mean thinking ahead. How does your child/executor behave? Is he or she without compassion? Good, fair estate planning should protect all your children. It should recognize and support those who took time off to care for you. That’s a sign that you’re helping all your generations along their way.

None of these are new problems, but they’re hard. Luckily, we have voices of experience, love and compassion in our tradition to help us do the right thing. It might be time to listen.

From beginning again

Recently, I decided to conquer an inner anxiety and do something new. It wasn’t skydiving or anything dangerous. I was hoping to follow a pattern and sew myself some clothes. I write knitting patterns, so am very familiar with the notion of “winging it” and making my own design, but I needed to go back to the beginning with sewing.

As a teen, my mom insisted I take sewing lessons and my dad did them with me. (My dad was good at it and made himself a bathrobe and the upholstery for a convertible he restored!) The sewing assignment was to counteract my terrifying enthusiasm for my mom’s fabric and yarn stash. I’d dive into her stuff, grab scissors, cut fabric up and make things. For instance, I made myself shorts out of some old Winnie-the-Pooh curtains – and my mom was livid. Why? Well, she’d sewn those curtains for me as a kid in the first place. As a teenager, I couldn’t figure what she was saving them for, and I likely upset her by “taking her stuff” and hurting her feelings. She made something, and I remade it without asking. Worse than that, I didn’t use a pattern to do it!

My mom’s discipline as a seamstress came from required dressmaker/tailoring coursework she’d taken at Cornell University. When she was a student there, young women had to take home economics. My mom already could sew like nobody’s business, but she learned a lot from those required courses. It made her crazy to see me break all the rules.

Her reaction to my freeform creativity is probably what made me so anxious about my ability to follow a pattern as an adult. It was a mental block. Even though I am fully capable of it, I still feel anxiety when I face the tissue paper cutouts and instructions.

Now that I have sewn one dress, following a pattern exactly, I’ll let the truth out. I’m halfway through a second sort of vest/tunic based on the first dress pattern, and I’m already winging it. Once I started again from the beginning, I regained my crazy freeform gusto. I can’t hold back!

Each year, we, as a Jewish people, start something right from the beginning. We begin reading the Torah, starting with the creation of the world. We jump into B’reishit, Genesis, and we hear a familiar story. Some people roll their eyes, saying, I’ve heard this before. However, like learning anything new (sewing, for instance), the learning curve is steep. There is a lot in there.

As a sewer, I saw things I missed the first time I followed a pattern. I didn’t do something wrong, I was just less practised before; I was a beginner. Those of us who have been studying Jewish texts every year, reading the Torah portion or commentaries or Midrash – well, we all start out as beginners and eventually become more immersed in the material. There is always something rich, new and different to consider or pursue as we read it again.

It’s like rereading a favourite novel. Now that I know how it’s going to end, I don’t have to rush. I can enjoy all the twists, the foreshadowing, the way the writer uses the language in telling us the story. I see and understand things that I might have missed in a first reading.

I’m not going to lie. Just like sewing, knitting, cooking or building something you’ve made before, rereading the text can feel rote, like you are on autopilot. Sometimes reading a familiar text is actually an opportunity to meditate on something different altogether.

This morning, I dug into making that vest because I needed something with pockets to go with my Shabbat skirts or dress pants. I wanted to make something that would come out OK in a life or world that sometimes seems very unpredictable.

By the time you read this, Simchat Torah and the Canadian federal election will be weeks over, but our new year is really just beginning. It’s a time of great potential, even as the light fades earlier each day. We have so much good and creative work ahead of us. Rereading B’reishit gives a chance to relive something magical and important to our identity as Jewish people – an origin story. At the same time, the characters of Genesis offer us insights into today, into our lives, identities, families and communities.

It’s true that sewing is an old-fashioned skill that I’m getting a hold of again. However, like Genesis, we can say “Look! Everything old is new again!” and jump into learning with emotion – and enthusiasm.

A dose of humility, gratitude

Between Rosh Hashanah and Yom Kippur, there were lots of opportunities for reflection and self-examination. I had a helpful reminder when I recently taught a workshop on recycling and reuse in fibre arts.

I worked as an English, writing and adult education teacher when I was in my 20s, and I’ve taught off and on ever since. Lately, I’ve mostly taught fibre arts, but I enjoy teaching in general. Often, as we moved for my husband’s academic life, I’d give up my teaching job, uproot myself and try again in the next place we lived. It was a challenging situation. A couple of moves ago, I switched over to writing, editing and design, and only occasional teaching. Now it all has to fit in around my kids’ needs as well, so I’ve taught a lot less in recent years.

My wake-up call came when I checked in at a teaching venue. About six years ago, I helped create the festival that hosted my workshop. First, the volunteer asked who I was and what I needed. I pointed to the class list and said I was teaching. The volunteers started chatting with me, “Oh,” they asked, “Do you knit?”

“Well yes,” I replied. “I write knitting patterns.”

It went from there. They had no idea who I was at all. I explained that I had been a teacher at the festival more than once. It came up that I’d written books on the subject and, if they couldn’t take my class, as they were volunteering, they could download my designs online and learn that way.

It continued when they rushed into my classroom five minutes into the workshop to hand out name tags. (They’d forgotten them.) I smiled and said we already had them. “Oh,” they responded, “someone else gave them to her!” I had to smile back and say, “I brought them myself – something I’d learned from helping to start this festival.”

We live in an age of constant social media bombardment and self-marketing. If we aren’t always in our profession’s limelight somehow, it’s possible that no one will know us; that anything we’ve accomplished is irrelevant if we’re not at the top of somebody’s Instagram or social media feed.

This encounter reminded me that, even if I’m teaching, being paid and my bio is up on the website, well, I’m a nobody like everybody else. We all put on our pants one leg at a time. We may think a lot of ourselves, and that’s well and good, but is there any reason to think that? (In my case, not really!)

From Selichot up to Yom Kippur is when we’re supposed to focus on self-examination and make apologies. We make space and time to think about when we missed the mark and how we can do more. We have to reflect on whether we have run away from our responsibilities or failed in our lives. How can we do better at keeping our promises, and go beyond?

On Yom Kippur, we read the Haftorah portion of the story of Jonah (Jonah 1:1-4:11). This is a hard story to hear and I always find myself with conflicting emotions. I mean, who thinks they can get a direct order from the Almighty and then take a boat ride in the opposite direction? Is it normal to get thrown overboard and swallowed by a whale? Not so much. (It’s a whale of a tale!)

Once Jonah gets to Nineveh, he does what he is asked to do – and the people respond. They atone. This doesn’t please Jonah either. Jonah wishes that they were punished rather than forgiven for their previous bad behaviour. He wants retribution rather than compassion.

Jonah is human, like all of us. He learns what it means, eventually, to lose everything. He is abased and despondent. It’s miserable, but he learns a lot.

After my class, which went very well, by the way, and was a lot of fun, I realized that I was pitying myself, like Jonah. I spent time thinking, I’ve lost everything, nobody’s heard of me anymore.

Avoiding the great big pity party, I resolved that I should be grateful. I’d had fun and earned money in my classroom. When others recognized me later that day, I felt grateful and tried to celebrate the connections I had made in previous years.

For me, having twins and some health challenges has meant that I’ve had to adjust my worldview. Like Jonah, I’ve had to learn that I’m just not in control. Instead of running away from Nineveh, I gave up some volunteer activities, work commitments and other things when I discovered that I couldn’t manage it. Like Jonah, I can’t blame others who flourished in the meanwhile. Jonah had to sweat it out in the heat, alone, to learn this, but here it is: we’re not in control.

Instead of feeling angry that we’re not recognized or that Nineveh wasn’t punished appropriately for its mistakes, let’s turn the story around. It’s great that there’s a divine power at work who saves Nineveh and Jonah, and teaches him (and me) important lessons about compassion. I hope I didn’t embarrass those volunteers.

A little navel-gazing helped me realize what I needed for 5780: an increased dose of humility and gratitude.

Apple-picking and tzedakah

My family helped pick a neighbour’s apple tree on Labour Day weekend. It was heavy with fruit. I love this activity, as it connects us viscerally with the changing season. It also connects with the beginning of the Torah portion Ki Tavo (Deuteronomy 26:1-29:8). This portion instructs the Israelites to give some of their first fruits to the priests for the divine altar and, also, to give 10% of their harvest as a tithe, for those who are less fortunate.

Even though we make applesauce, apple chips, apple crisp and eat lots of fresh apples, we always pick more than we can use. It gives us a chance to interact with our neighbours and to help elders who need help cleaning up their yards. It also gives us a way to make a physical donation to those who might need it more than we do.

Each year, we choose places to donate the apples. This year, we made a visit to Chabad and dropped off apples. We know the Torah Tots preschoolers might like apple slices or applesauce. (My kids were once those preschoolers and remember snack very well!)

We also dropped off apples and visited a friend of ours. He works at the Welcome Home, a Ukrainian Catholic mission house in the North End of Winnipeg. Welcome Home works in part as a food pantry, offering weekly hampers and meals to the hungry. It also provides places for kids to play, people to gather and worship, and access other supports. It’s housed in a big old building that used to be a duplex. It was originally built as a rooming house for the new immigrants. The house was quiet on a weekday, only receiving occasional donations when we visited. However, you could almost hear the bustle of a weeknight dinner for the community, or the single immigrants or whole families who lived in these small rooms long ago when they first arrived in Canada.

I’m not mentioning this to boast of our tzedakah (charity) activities. I’m suggesting that, for many working families, donating 10% of their salaries doesn’t seem like a financially realistic goal. What about donating actual produce? That was something we could do. A few hours of apple picking and sorting seems like fun for my household, but the food is also meaningful. If we don’t pick it, in many yards, it’s left to fall and rot on the ground.

Community involvement is a way for us to show our gratitude when we feel blessed and lucky to be alive, but the involvement doesn’t have to be formal. We don’t all have to serve on a committee or make large, tax-deductible donations. It can be simpler than that. This past summer, my kids took swimming lessons at a lake and we often stopped for ice cream on the way home. The place where we bought ice cream had a tin on the counter. They collected change to support the food bank. So, each kid was handed change to donate. You get ice cream after a swimming class and you’re grateful. Give back.

This lesson can be extended further though. Part of the apple-picking exercise, the awkward part, might be knocking on your neighbour’s door. Yet, this is when you might learn your neighbour just had hand surgery, or was now too physically fragile to be able to pick up the fallen apples. It’s a chance to make informal and meaningful connections with others.

No matter how functional (or dysfunctional) our infrastructure is, government financial supports or provincial services don’t always manage to meet essential needs. This is when we can do more by reaching out to others who live nearby.

Rosh Hashanah, our new year, is an opportunity. We think about how we can do better and start anew. In many ways, this yearly “check-in” is our chance to reflect on how we can make more of a difference. Sometimes, if you’re lucky enough to have more than you need, it’s easy and very important to donate money. Perhaps you can sponsor a Jewish activity, a needed renovation in the Jewish community or support a project to increase the capacity of organizations that offer services to those in need.

For many of us, though, our commitment to helping others happens in a more modest way. It might be a dime dropped into the pushke (collection tin) or finding a way to feed others. It might be picking apples or donating an extra can of tuna to the food bank. It could be volunteering to help a new mom so she can take a shower while you watch the baby. It’s offering another working parent a play date so that he or she doesn’t have to pay for child care.

We can all invest more in helping others. Let’s be grateful for what we have by trying to give a bit more of ourselves and our labours to others who might need it this year. It’s the right thing to do.

My family and I wish you a very sweet new year, full of good health and lots of apples and honey.

Concern over what to share

For many of us, it’s the beginning of the year. Not the year that starts with Rosh Hashanah. I mean, the academic year. If you’re a student, a student’s parent or a teacher, professor or other education professional, the beginning of September can mean only one thing. It’s time to get back to the grind.

This is both exciting and a nerve-racking time. You want people to like you and appreciate your skills, talents and special gifts. You want to feel welcome and make others feel welcome, too. Seeking approval is an important part of life. We all do it, right?

As overachievers, my husband and I try to start early. He mentioned that some new colleagues were moving in down the street at the beginning of August. They were moving from another country, so we should try to help, we figured. The wait for one’s belongings to arrive and pass through customs can be awhile. (For us, it took 10 days.)

My husband was out of town when they arrived, so I sprang into action. We loaned them a picnic basket filled with dishes, silverware and cups, some patio chairs and, when they asked, even a broom and dustpan.

A few days later, my husband home, we enjoyed a Saturday together out in the sunshine. When we checked our email again, we found that our new neighbour had asked us to loan more items. We apologized, but explained we weren’t usually online on Saturdays. “Oh!” she replied, “Do you do a tech Sabbath?” I had to look this up, but this term was coined in 2010 by Tiffany Shlain, an internet pioneer, and her husband, Ken Goldberg, a robotics professor. It is based loosely on the notion of unplugging from technology on a traditional Sabbath.

I was flummoxed. There seemed to be no nice way to say, “Uh, no, I do real Shabbat.” So, I thought, OK, I will try to explain. I said something like: “In the safety of Canadian diversity, we observe real Shabbat, not just ‘tech Shabbat.’

“We are Jewish and try to take the day off from Friday night to Saturday night. So, we have a big family dinner on Friday nights, we go to synagogue on Saturdays many weeks and we spend the day together, sometimes with friends. However, if you need to reach us, you can always call the landline or walk over and knock on the door. We use the phone when necessary, drive, turn on lights, etc. We are not very strict in our observance; sometimes, we spend the day as a family outside, at a farm or doing an outing together. We just try to rest and not to work.

“We hope your belongings will arrive soon!”

Her response? I kid you not – she said, “Thanks for sharing.”

I felt completely uncomfortable and embarrassed. This was from a new neighbour, someone to whom we offered the loan of various items and tried to welcome. I left it there, I had nothing else to say. My partner was somewhat more hopeful, that perhaps they were just clueless. He tried to explain how hard it is sometimes to be a minority in this way.

In the end, I realized that this fit right into the “new school year, new school experience.” Many of us are seeking approval from peers, colleagues, family members and friends. We jostle and jockey for position. We want others to admire us or, at the least, accept who we are. Then, in an effort to bond or make connections we maybe overshare with people who couldn’t care less.

At the start of the new school year, I’m often keen to make new connections, but it would have been altogether possible for me to say nothing about who we were or why we weren’t online on Saturdays. We might even have saved ourselves the trouble by not offering to loan things in the first place. However, in the interest of being welcoming to strangers and reaching out to make friends, I ended up feeling embarrassed and self-conscious rather than proud. I didn’t like it.

Before I moved to Canada, I lived in the southern United States in a place where I had good reason to feel wary about revealing too much about my religious life. We knew it could be an issue; it wasn’t an especially tolerant place.

Based on recent news events – a swastika painted on a car in a Winnipeg neighbourhood, an election scheduled for Shemini Atzeret – I have to conclude that maybe it’s time to be more careful here.

Sadly, for the first time in 10 years in Canada, I’m wondering if I would have been better off to keep my Jewish practice to myself, and reveal less. Maybe if I were hip, I’d be considering a tech Sabbath, but no. I’m connected to something that’s perhaps less popular, but a lot deeper. Sometimes, sharing this is important, even if it isn’t always the cool answer.

We are one people, one heart

As a teenager in the United States, I was in a public high school marching band. My parents worked to make sure our family was together for an early Friday night Shabbat dinner, even when football games were on Friday night. We did a careful balancing act of observance and negotiation. I wanted to play in the jazz ensemble – and I did – but, in order to do that, I also had to commit to marching band. Sometimes, during the High Holidays, it was a precarious compromise.

One week, there was a Friday night without a football game. My parents planned to have a “normal” Shabbat dinner and attend services as a family. My band director had us all in a line formation on the field. He asked if we could substitute a practice during that time. He said, if you had a conflict, to step out of line and explain.

In front of the whole marching band, I had to step out of line. I spoke as loudly as I could (just short of shouting) so that the director and his assistants could hear me in the stands. I said my parents expected me at Friday night dinner at home, and to attend services. I needed to go. This was a religious obligation I’d been skipping for band. In true teenage bluntness, I noted that he wasn’t proposing an alternate rehearsal on Sunday morning instead, was he?

There was silence, and the band director nodded and said, “Right, no rehearsal Friday night.” While I recovered, shaking, I was set upon by other band members. A couple of non-Jewish friends supported me and mentioned how brave I’d been. To my surprise, the few other Jewish members – all slightly less observant than my family – weren’t so kind. They were angry at me for being “too Jewish” and drawing attention to them, too.

This experience came to mind when I read the news last month. The Canadian federal election is scheduled for Oct. 21 and this date conflicts with Shemini Atzeret. An Orthodox Jewish candidate in Ontario, Chani Aryeh-Bain, and another Orthodox activist, Ira Walfish, brought up this concern a year ago – in August 2018. It was ignored.

The advance polling dates are also problematic because they fall on Shabbat and Sukkot. Yes, there are ways for observant Jews to vote, despite these scheduling conflicts. However, this schedule interferes with the Orthodox candidate’s ability to campaign, as well as affecting her entire community in Toronto’s Eglinton-Lawrence riding.

Shemini Atzeret is not a big deal observance for many of us, and one news article demonstrates this by proclaiming it is the “Orthodox” Jewish community that has an issue. However, I was first struck by this candidate’s bravery in confronting this issue. That admiration was reinforced by the thousands of comments at the bottom of the article.

Some would say these comments are downright antisemitic, but I saw the majority of them as ignorant. There were many who derided religion, commented specifically on Judaism, and even one believing Christian who bemoaned how Canada had become a heathen country. (Say what?!)

In some ways, we are lucky in Canada. Our children can go to public or private schools in which they can experience Jewish community, culture and religious practices. We can relish the rich diversity of our particular community, as well as maintain our citizenship on equal footing with other Canadians. However, this opportunity to isolate ourselves comes at a cost.

When we separate ourselves, we lose the opportunity for everyday interactions with non-Jewish Canadians. The informal education that comes from attending school, sports, work and social activities with all kinds of people is invaluable. While I found it a burden to be the token Jew in my school classroom, it gave me a great chance to educate myself and explain our holidays and our traditions. Most of my classmates and bandmates knew about Judaism because they knew me.

Many get upset about ignorance or intolerance. That’s understandable, but I was taught that basic education makes a big difference. When a church or organization asked for someone to speak about Passover or Chanukah or Jewish practice, my family stepped up. I was the kid explaining the seder to the Methodists, or the sole Jewish teenager who invited all her friends to Shabbat dinner each week. My parents had an open door policy and a lot of extra dessert for whomever came over on a Friday night.

We’re lucky to live in a country that celebrates diversity. However, we should offer educational outreach whenever it’s helpful, so that we can live in peace with our neighbours. We can explain why there are obstacles to voting or campaigning in the middle of the fall holiday season, and why this is an issue. Also, instead of forcing some of us to feel uncomfortable and “too Jewish,” we can embrace each other as “Am Echad,” “One People.”

Even though the election date will not change, the situation is a learning moment for us as Jews and Canadians.

Reggae may not be everyone’s cup of tea, but I end this as I began it, with music. If we’re truly one people, with “one love, one heart,’” we should love all of our Jewish community. We stand up for what we need both to practise Judaism and our voting rights, as each of us sees fit. In Bob Marley’s religious (but not Jewish) words, “Let’s get together, and feel all right.”

Managing theft and loss

We’ve seen a huge rise in neighbourhood property crime. We’re still driving a car without a back window (yup, two windows vandalized). We also lost a flower planter in June.

We realized the flowers were gone on Shabbat. We were on our way to services when we saw that we only had one and not two matching flowerpots. This matters for two reasons. First, we use the pots to keep people from parking illegally and blocking our gate. Sometimes, the planters get moved because a truck is parked to do work at our house or at a neighbour’s. Sometimes, big trucks or strangers just run over our planters so they can turn around or park illegally at our house. Despite multiple “private parking” signs, we struggle with these issues frequently. After each run-over or blocked gate, we’re scooping up the soil and repotting the flowers, trying to keep the planters going.

Two weeks after the pot went missing, when I was helping my twins walk their bikes to the schoolyard so we could safely practise cycling without training wheels, we stopped to look at our neighbours’ yards. My kids planted the flower pots themselves as part of their birthday celebrations at the beginning of June (reason #2 for their importance). They knew exactly which colours they’d put in each planter. And – surprise – our planter was firmly ensconced in a neighbour’s front yard, a block away from home.

We tried knocking but no one was there. When we returned home, we couldn’t put it out of our minds. My husband filed a supplement to our police report, asking if the cops could help invite these folks to return our flowers. So far, nothing has happened.

One of my kids has taken to doing the early morning walk with me and our two dogs now that it’s summertime. He reflects on the stolen/lost flowers every morning we pass them. On one of these walks, he brought up another story: he’d encountered a lost dog at day camp. Others shooed it away from the grass, into the parking lot, where he feared it would be run over. No one, in his view, helped it get home.

When I mentioned it to adults at camp, I was reassured that someone had found the dog’s owner. It was also pointed out to me that many kids were afraid of dogs; perhaps that’s why it was shooed away. I responded that, even if no one taught kids how to behave around animals, that dog was a “lost item.” Jewish tradition teaches us that it is a mitzvah, a commandment, to return lost items to their owners.

Jewish tradition is full of stories and rabbinic instructions for how we are to manage theft and loss. How we should address theft, punish thieves and figure out the motivations of those who do harm are part of what we should learn and teach as Jews. It’s our responsibility to return things and to help others find that order and closure in the world.

The rabbis recognize this commandment is complex. In some cases, hungry or suffering people may steal, borrow or “find” a lost item that they need to survive. However, we shouldn’t assume that the person who lost something can always make do or be fine without it. If we budget in our household to fill two planters with flowers – so the twins can each plant one – and someone steals one? Our kids feel that one planter is clearly not the same as two. There’s no food involved in this but, aside from contacting the police or directly confronting the neighbours, we run the risk of being seen as the crooks if we “steal” it back.

We have public services – police, courts, animal services – to solve some conflicts. Yet, if public services are delayed or unresponsive, we’re left with the same moral issues. How do we solve these problems without timely intervention or help? What can we do to practise tikkun olam, repair of the world?

We rely on voting in a democratic society, as well as a responsive civil service, to make sure our public services work. (This is a hint – please vote in the next election.) On a personal level, though, my kid suffers when he worries about a missing person, a dog or a flowerpot. He is the same kid who knows what the Red Dress installations mean: I have an 8-year-old who knows these commemorate the loss of missing and murdered indigenous women and girls. It’s hard to see a kid learn about this. It’s harder yet to live with loss. Imagine the huge pain of losing a person. For a kid, losing a beloved animal or giving up on something that was stolen seems hard enough.

The rabbis give ways to respond to challenges of theft or loss and it’s up to us not just to study the sources, but to live in a way that carries out their teachings. We must call others to account when they fail to do what’s right. If someone steals, promises to pay for something and doesn’t, or “loses” someone or something, it’s our obligation to ask them to honour their commitments.

It’s not OK to take a loved one, an animal, a kid’s flowerpot or to skip paying the bill. We have limited funds in our household, school and government budgets. Yet, our tradition also teaches a compassionate compromise – if a person truly cannot survive, we must help. The question we’re left with is how to find closure when the world fails us. If no one returns a missing child or animal, if we do not honour our commitments to others, what kind of a place is this?

We have a stake in making this world a better place. It starts with practical steps like helping get a lost person, dog or belongings home safely. Let’s at least honour our obligations.

Maturation entails practice

There’s a funny story from when my husband and I were first married. We were in graduate school, but I had returned to grad school after teaching in Washington, D.C., inner-city high schools. I discovered that my husband and his friend Lou, one of his school lab mates, were regularly going out to eat fast food. Worried for his health and our budget, I let my new husband and our friend know that he was absolutely “not allowed” to be doing this. It was bad for them! My high school teacher tone was threatening and both guys heard me loud and clear.

Lo and behold, later, they walked past the student centre’s Burger King. And guess what? As Lou describes it (to this day), “WHOA!… She shut down Burger King!” Both believed that perhaps I had this huge power. I had jokingly let them think that I could shut down Burger King, all on my own. Sometimes, for our own best interest, we need to be told what to do.

The Torah portion Chukat, Numbers 19:1-22:1, is full of practical advice about how to deal with challenges in life, including food, death and sacrifices. There’s information about how adults should clean themselves, change clothing and do other ritual routines, such as those around deaths, which could prevent the spread of disease. Yet, there are complainers who forget to be grateful even about food, as when, in Numbers 20:5, the Israelites say, “Why did you make us leave Egypt to bring us to this wretched place, a place with no grain or figs or vines or pomegranates? There is not even water to drink!”

Then, there are divine-inspired miracles, like when Moses struck the rock (twice) and the water appeared.

There is a medical term called “dysregulation.” It means something may not be “normal,” but it could be part of a metabolic physiological or psychological process. So, a person can be physically dysregulated (klutzy or clumsy) or emotionally dysregulated (unable to respond with socially appropriate emotions). Dysregulation doesn’t come from one thing. It’s a general term. It means, this is abnormal and maybe the person is impaired by it. It’s something to be aware of and to work on.

Those who struggle with dysregulation may mature or become stronger than average and successful because of how hard they work to function “normally.” An example might be adopting an older animal-shelter dog. When I’ve adopted these dogs, sometimes they are already adolescents but lack basic training or manners. Through consistent, daily practice, they become good at the few obedience commands and behaviours I expect. When both my dogs sit on command at a street corner, a bystander, perhaps with an unruly dog, might say, “Wow! That’s amazing! How did you do that?”

I smile. The answer is something like, “Well, I’ve been asking these dogs to sit at every street corner every morning for the last six to 12 years.” With a lot of practice, my older shelter dogs grow and learn. They are every bit as amazing as a pedigreed puppy someone bought. It’s a maturation process, and it comes with years of practice and the assumption of responsibility.

In this Torah portion, there is the strong narrative voice and actions of G-d, telling the people what is expected of them, and pointing out where they may have faltered or failed. In effect, the impairments faced by people who used to be slaves have to be overcome. The people have been in a state of imbalance because of their traumatic experiences. Overcoming that dysregulation means healing, finding maturity and a reliable path forward.

All of this doesn’t happen overnight. We can’t do it alone. I know about dysregulation through reading about it in medical reports. Yet, through consistent learning, maturation and hard work, humans (and animals like shelter dogs) can overcome many things. This is a process. It’s a “two steps forward, one step back” narrative.

I was reminded of this issue when I recently visited a newly renovated grocery store. While the layout looked complete, the cashier said there was a mountain of work still to be done in the warehouse. Even the employees, on close inspection, were out of sync. I watched a manager willing to give a locked cart to a shopper for free rather than make change. Meanwhile, another manager shooed away a person down on his luck who was asking for change or food. There was a huge amount of new and fancy food on display but the food bank bin was nearly empty.

The store boasts of being community-minded, but it was dysregulated. They’d lost their way. Just as in the Torah, nobody, not even Moses, is perfect – he shouldn’t have hit the rock twice. Nobody should complain about the lack of figs or pomegranates – but we’ve got shortcomings. We’re all in the process of becoming something more.

Growth comes through many paths. Sometimes, in order to cut back on the fast food, you need a scary commandment from your new spouse! On more important matters? There’s an important divine voice. It’s a series of small, ritual, self-regulated steps that shape us into being our best selves.

Being positive can be hard

My Southern friends and family often joke, “The Lord works in mysterious ways.” This morning, I wondered what I would write for this column. I was walking dogs in the sunshine and things were mostly going well.

Except, right after 8 a.m., as I set up the slow cooker for dinner, my husband returned to the back door. He’d just left for work, but announced, “Change of plans.” Why? He’d just discovered that my car had another window smashed. It was the second time in eight days.

This column could be a real downer. There’s plenty to write about the rise in vandalism and crime, the current meth and opioid addiction crisis, the lack of mental health supports and addiction counseling; there’s a lot to say. Since we’re commanded to care for the sick and the homeless, well, it’s all a Jewish topic. (Yes, Jews struggle with mental health issues, commit crimes and take drugs.)

However, I’m going to look at something else that happened instead. When the first window broke, we thought it might be from vandalism, but it was just as likely that the vibrations from nearby construction broke the glass. I tried to come up with a positive narrative.

Sad to say, the second broken window was clearly smashed by a person, who then scattered our (totally worthless) belongings around in the car. We came to the inevitable conclusion – this wasn’t just an accident. Someone was trying to steal but couldn’t find much in there of value.

It’s easy to get stuck in a negative feedback loop here. If you spend a lot of time complaining, focusing on the negative, and repeating what happened, it’s bound to get you down. Yet, it takes work to be positive sometimes.

My kids are the lucky recipients of PJ Library books each month. Every generation of Jewish kids is offered the folk story where someone comes to the rabbi to complain about his house. The rabbi usually tells the man to get a dog, then a chicken, a duck, then a goat, cow and horse … put them all in the house.

Of course, it’s a chaotic, messy, loud experience. The poor complainer comes back to the rabbi saying, “Rabbi, why did you suggest this?” And the rabbi tells the man to give away or sell all the animals. Suddenly, when his little house is empty and quiet again? It’s a palace.

I won’t lie, we all have many things to kvetch over. Things don’t go well, or things that we want that cost too much money, or seem beyond reach. The truth is that we’ve been struggling with this, as a people, for as long as we’ve been around. In the Torah portion Sh’lach L’cha (Numbers 13:1-15:41) which happens around this time of year, we read about how scouts were sent out to check out the Promised Land. How they describe it – good (who doesn’t like milk and honey?) but with significant downsides. It’s settled by giants! They will eat us!

As a result, aside from Caleb and Joshua, G-d doesn’t let anyone in who was enslaved in Egypt, essentially sending a new generation into the land of Israel. Some read this as punishment for all the negativity and things that went wrong. Others see it as something of a narrative “refresh” button. Want to get rid of the negative feedback loop? Start with people who see things in a positive light, and don’t let them focus on what is going badly.

Is it possible to cut out all negativity? In my opinion, I think that’s naïve. The world is a challenging place. There are going to be difficult experiences and bad days. However, we also need to consciously work to be grateful for what we have. Like the man with the livestock in his house, we may not realize how good we have it until things get much, much worse.

Recently someone commented that she was amazed to see me smiling and present when I was actually quite tired. (Plus, I was struggling with some bad stuff, but I kept it to myself. She didn’t even know about that.) Sometimes, we have to “fake it until we make it.” As a mom with grade school kids, I don’t get many breaks. There are times when a kid or dog is sick and wakes me up at night, when street construction is terribly loud or, heck, my car keeps getting vandalized. However, if I give in to the negative feelings and list all the complaints, I get stuck on that same problematic negative narrative, like the aforementioned Torah portion, when those folks in the desert got frightened and suggested they should go back to Egypt.

This portion also mentions a list of physical things we can do to remind ourselves of our positive connection to G-d and Judaism, such as wearing tzitzit and taking a portion of our baking as a gift to G-d. It was a good reminder. Today, I’m making a big batch of challah – and I said the blessing as I sectioned off a portion of the dough.

It takes a brave leap some days to be positive and seek out the things for which we are grateful. Yes, my windows were smashed. I’m hoping all will be repaired by the time you read this column. In the meanwhile, I focus on how good that challah will taste and – maybe? – how quiet it will be when the construction is over.

Seeing life’s challenges as the glass half-full rather than half-empty can be hard work. However, that work is a conscious (and a Jewish) choice.