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The fight faced by the West – Melanie Phillips delivers the Faigen Family Lecture

From left, Meryle Kates, executive director, Toronto chapter, Stand With Us, and British journalist and author Melanie Phillips. (photo from Vancouver Hebrew Academy)

On April 1, at the fourth annual Faigen Family Lecture Series presented by Vancouver Hebrew Academy, British journalist and author Melanie Phillips tackled what she called “the herd of elephants stomping around the furniture.”

From 9/11 to the 7/7 bus bombings in London, through the Spanish train and Mumbai bombings, the activities of Hezbollah and Iran, she said, “There is a refusal in the West to acknowledge the link between all these disparate events … that all these phenomena, which take different forms, are a variation of the Islamic religious war, or jihad. Now, we know that this is the case because the perpetrators tell us this – they tell us this over and over again in varying terms.”

More than 150 people filled the downstairs auditorium at Schara Tzedeck Synagogue to hear Phillips speak, which she did after brief remarks from VHA board co-president David Emanuel; Gina Faigen, whose father, Dr. Morris Faigen, z’l, created the lecture series; and Meryle Kates, executive director, Toronto chapter, Stand With Us, who introduced Phillips.

Phillips, author most recently of The World Turned Upside Down: The Global Battle over God, Truth and Power (Encounter, 2010), said that, in Britain, when 9/11 happened, they were told it had nothing to do with religion: “It was to do with poverty, it was to do with lack of education, it was to do with alienation from the surroundings of society.” Referring to the perpetrators of terrorism, she said they were not poor, they were well-educated and, in Britain, they were being alienated, not by Western influences, but by Islamic preachers. Nonetheless, the British were told, “It was Bosnia, it was Chechnya, it was Kashmir and, above all, it was Palestine. So, the way of solving this problem … was you dealt with grievances. Get rid of the grievances, and you will get rid of the problem of terrorism…. It ignored the fact that all these people said over and over again they were doing it for religious reasons, they were doing it in order to defend God against modernity, against America, against the Jews and against the West. It ignored the verses of the Koran which framed these declarations of war being perpetrated on Jews and on the West.”

Phillips said the British government now has decided “what we’re living through is the perversion of the religion,” but it is more accurate to say we’re up against an interpretation of the religion with which not all Muslims agree and, indeed, of which many Muslims are “the principal victims.” However, she noted, offering the British security service as her source, between 2,000 and 4,000 young British Muslims are considered to be “active terrorists” and “they believe the true number is far greater than that.” She added, “opinion polls show that some 40 to 60 percent of British Muslims want to live under sharia law. Now, this is no small matter. Sharia law is in direct conflict with the state, it recognizes no such authority.”

Britain has a “very, very serious problem of religious fanatical radicalization but it has not accepted this.” Only recently, she said, it was reported that the prime minister has set up an inquiry into the Muslim Brotherhood.

Phillips argued that reticence in dealing with terrorism comes from a decent impulse most people have: the fear of being intolerant. She said we must never forget that there are many Muslims “who come to the West because they actually subscribe to Western ideals in that they want to live in peace and freedom, they want to have jobs like everybody else, they want to bring up their families in peace and security like everybody else…. There are people who are so enraged by Muslim, by Islamic terrorism … that they forget that, and I think it’s very important that we don’t forget that. But it’s equally important that we don’t ignore the other side of the story.”

Liberal democracies welcome minorities, she said, as contributing to and enhancing the culture. “The quid pro quo, however, is that minorities have to, in their terms, sign up to a kind of overarching national story, an overarching set of values.” If the rule of law doesn’t apply to everyone, she continued, then a country is no longer a liberal democracy.

In the late 1980s, Phillips began writing about the “cultural vacuum” she perceived was developing. “I started writing about things to do with family, with education, with multiculturalism. It just seemed to me that, over the years, something was going very, very wrong with all these issues; values were being turned on their heads.” She gave the example of family breakdown becoming more of an entitlement, a person’s right rather than a thing that should be avoided if at all possible. She spoke of education in Britain as becoming more child-centric, the belief that imposing constraints and rules on children limited their creativity, leading to illiterate and innumerate children. As well, she said, certain self-defined victim groups were being given a free pass on their behavior because they were supposed victims of the majority.

“… the culture of the nation, as expressed in education, as expressed in the laws passed by that nation … was deemed to be illegitimate because the nation was deemed to be illegitimate. Why? Because nations led to nationalism, and nationalism led to prejudice and war, and if you wish to avoid prejudice and war, you basically abolish the nation … you set up institutions which trumped the nation, transnational institutions, which bound nations together under an umbrella of common values, and those were deemed to be more legitimate than the nation because those brought people together, they were inclusive, they didn’t separate.”

She described human rights laws as pitting one set of rights against another, rather than being universal, as was claimed, and contended this was part of a more general view that “the culture of the nation, as expressed in education, as expressed in the laws passed by that nation … was deemed to be illegitimate because the nation was deemed to be illegitimate. Why? Because nations led to nationalism, and nationalism led to prejudice and war, and if you wish to avoid prejudice and war, you basically abolish the nation … you set up institutions which trumped the nation, transnational institutions, which bound nations together under an umbrella of common values, and those were deemed to be more legitimate than the nation because those brought people together, they were inclusive, they didn’t separate.”

In Phillips’ view, multiculturalism doesn’t mean that we should simply be tolerant and respectful of minorities, but rather, as a doctrine, says that every single culture should be regarded as having identical value as every other. “So, that means that you cannot hold liberal values because … if you’re up against a culture which basically believes that women are second-class citizens or that gay people should be killed, then you as a liberal society cannot impose your view that gay people should have civil rights and that women should have equality because you are being racist, because you are imposing your culture on their culture … consequently, it’s a liberal death warrant, it’s a liberal society’s death warrant, multiculturalism.”

As with other isms, Phillips said, multiculturalism has become unchallengeable. This has happened, she argued, because the West has told itself that religion is bunk. “In other words, instead of adhering to a program which owes its origins to what are considered to be divinely inspired rules of behavior, man … shapes the world, or reshapes the world, according to his own wishes…. So, we have a whole range of ideologies which now govern our assumptions in the West. We have materialism, the idea that everything … must be explained by material explanation. We have moral and cultural relativism, the idea that what is right for me is what is right…. We have deep-green environmentalism, which says that the world would be a great place if only it wasn’t for the human race mucking it all up.”

Phillips said that ideologies replace truth by power. “In the non-ideological world, one looks at facts and evidence and then other facts and evidence and one reaches a conclusion. With an ideology, you start with the conclusion…. The idea governs how you look at the world and, if there is evidence that conflicts with that idea, you have to wrench the evidence to fit that idea … one group fights for supremacy over another group, and that’s how you lose the sense of a national overarching set of values.”

On a whole range of issues, “it is no longer possible to have a rational discussion with people who believe in these ideologies, as upon each issue there can be only one story for them…. Reason is replaced by bullying, intimidation and the suppression of debate.”

Ideologies drive out reason, she said. “And, if there is no truth, there can be no lies either because truth and lies are merely alternative narratives in the jargon of the time.” On a whole range of issues, “it is no longer possible to have a rational discussion with people who believe in these ideologies, as upon each issue there can be only one story for them…. Reason is replaced by bullying, intimidation and the suppression of debate.”

Phillips noted the irony in the West’s replacement of religion with secular dogma. “Just as with medieval Christianity, with Islam through the ages, these ideologies represent a perfectly closed thought system which brooks no alternative because … each of them aspires to create a perfect world, they are synonymous with virtue and, therefore, brook no opposition.”

They have turned evidence and logic on their heads, she said, in a way that is particularly relevant to Israel. “Because of the ideology of multiculturalism and minority rights, self-designated victim groups, defined as those without power, can never do wrong, while the majority groups can never do right. So, it follows, the Muslim world can never be held responsible for blowing people up because they are, as people of the Third World, victims of the West.”

In this scenario, she explained, Jews can never be victims, they are not a minority because they are held to be all-powerful and in control of the media, Wall Street and America – “so much of the hateful discourse about Israel follows from that.” Phillips said this echoes the narrative within Islam. “Because Islam considers itself to be the perfect, unchallengeable word of God, it can never do wrong.” All aggression by Islam is, therefore, seen as “automatically self-defence,” while Western or Israeli “real self-defence is said to be aggression.”

Added to this, she said, is “transnational progressivism,” in which nations are innately divisive and Western nations “innately colonialist, rapacious and cruel.” Israel, therefore, is “triply damned”: “It’s a nation, bad. It’s a Western nation, very bad. It’s a Jewish, Western nation, racist. So, when Israel goes to war to defend its people against the thousands of rockets coming at it from Gaza or whatever it is, the thousands of rockets are regarded as immaterial. What is important is Israel’s military self-defence in the interests of a Western, ‘racist’ nation. Terrorism, by contrast, becomes resistance.”

The utopian nature of ideologies makes them, “by definition, the most high-minded of ideas and thus the most high-minded people subscribe to them, the intelligentsia, which wear them as badges of conscience.” Among the things this explains, she said, is “the phenomenon of left-wingers, high-minded people devoted to human rights and sexual promiscuity marching shoulder to shoulder on the streets of London and elsewhere with radical Islamists devoted to killing homosexuals and stoning adulterous women to death under the common band of human rights.”

Worse, she added, is that, when utopia “fails to materialize, and utopia always fails to materialize, its adherents, its proponents, are so enraged by the failure of what cannot fail … that they select scapegoats on whom they turn to take out their rage over the thwarted establishment of a perfect world, and the scapegoats become enemies of humanity.”

One of the commonalities between all these disparate ideologies, she said, is “hostility to Judaism, Israel and the Jewish people.” She attributes this, in part, to the fact that it was Judaism that laid down the moral foundations of Western morality, “which is under attack from moral relativism.” And herein lies her solution.

In Phillips’ opinion, “the essence of the problem is the displacement of religion, especially biblical morality, and its replacement by secular ideology.” So, the religious basis of the West needs to be restored. She thinks this is possible for two main reasons. “First, people are not adverse to spirituality…. What they don’t want to believe in is in organized religion, but that’s very different from saying they don’t want to believe or that they don’t instinctively believe in something that is supernatural…. The second is this, there’s an assumption in our modern world that in one box is reason and in another box is religion and the two can never meet…. The fact is that religion was the wellspring reason, order, progress, human dignity and liberty…. Without the Hebrew Bible, these things … would not have existed and, I would suggest, that as religion has been progressively edged out of Western life, so truth and morality have crumbled, leading to irrationality, prejudice and so forth.

“Western science grew, essentially, out of the revolutionary claim in the Bible that the universe was the product of a rational creator who endowed men with reason so that he could ask questions about the natural world.”

“And it was not just any religion that created reason and progress,” she continued, “but very specifically Christianity and the Hebrew Bible from which it sprang, the Hebrew Bible…. Western science grew, essentially, out of the revolutionary claim in the Bible that the universe was the product of a rational creator who endowed men with reason so that he could ask questions about the natural world…. The problem arose in our modern times, when science overreached itself and sought to explain the inexplicable … and so, scientific materialism became a kind of faith in itself, an explanation for all things, but that isn’t actually the case.”

It is the same with equality, she said. “It is the Hebrew Bible again which tells us that we are all created equal in the eyes of God and, therefore, we have to respect each other as human beings and, without that biblical story, equality would not exist, nor would we have our assumptions of putting the interests of others first, which lie at the very heart of a civilized … society.”

photo - Melanie Phillips signs her latest book — Melanie Phillips signs copies of her book *The World Turned Upside Down: The Global Battle over God, Truth and Power* for attendees at the April 1 Faigen Family Lecture.

The task of the West, she said, is “to re-Christianize, as the previous pope well understood. And I realize that to use those terms, to say the West must re-Christianize, causes a terrible frisson, not least among people in this audience. Christianity has not been an unalloyed pleasure for the Jewish people, but if we wish to defend and protect and assert Western culture, we have to accept that Christianity is at the root of Western culture, with all its freedoms and all its values…. And at the root of Christianity is the Hebrew Bible.”

As Jews, we must “help reconnect the Western world with those Jewish roots and values which are the root, are the very core, of the Western culture,” she said. “We have to stand up very clearly for stating the truths about the state of Israel, its history and its present situation.”

Phillips called the “attack on Israel” the most important “cause of our time, not just because we are Jews and we should care about the existence, survival and security of the state of Israel,” but “because attitudes to Israel are attitudes to truth, to justice, to morality, to decency, to civilization. If people are on the wrong side, essentially … of Israel, they are on the wrong side of truth, justice, morality and civilization…. Western culture is currently at great risk because its understanding of itself has been smashed into fragments. The way to save it … is by putting those fragments back together again…. The challenges are truly formidable but if, and only if, we have faith in ourselves, it can and must done.”

After a 15-minute Q&A, VHA head of school Rabbi Don Pacht concluded the evening on a light note, thanking Phillips for an informative lecture, as well as for her “wholesale endorsement of the Hebrew Bible,” of which he’s “a huge fan.” He also thanked the Faigen family for their sponsorship of the annual event.

Beware of scam letter

The Centre for Israel and Jewish Affairs is alerting Holocaust survivors and their families not to be taken in by an “odious” scam that promises to unlock Swiss bank accounts in exchange for personal information.

CIJA became aware of a campaign that appears to be targeting the Jewish community and which in one case advised a Calgary resident that one of their relatives killed during the Holocaust had left $75 million in a Swiss bank account. The letter bears the name of a consulting firm, a New York address and phone number. Sara Saber-Freedman, CIJA executive vice-president, said she contacted the letter writer by phone, but when she refused to give him her cell number, he hung up on her.

In the letter, copies of which were sent to others in Canada, the writer claims he is able to access the funds if the recipient of the letter provides extensive personal information. Saber-Freedman said, “It’s exactly like every other one of those scams that you read about and you get by email all the time.”

While frauds of this type prey on people’s trusting nature, this particular fraud “is revolting,” she said. “To use the Holocaust in this context is just vile.” Survivors are elderly and can be vulnerable to this sort of pitch, she added.

Sidney Zoltak, co-president of the Canadian Jewish Holocaust Survivors and Descendants, said similar “sick kinds of operations” have come up before, promising survivors they could recover funds on insurance policies and properties in Poland. He advised survivors and their families to pursue claims through reputable organizations. While the current campaign did not ask for money up front, Zoltak said, “this is the beginning. Once you get to speak to someone who is really smooth, they can talk you into a lot of things.” They prey on the vulnerable and they’re ready “to take away their last savings and leave them penniless. They don’t care as long as they score,” he added.

Saber-Freedman said she has informed U.S. law enforcement and the Canadian Anti-Fraud Centre about the letters.

– For more national Jewish news, visit cjnews.com.

New North London Synagogue offers comfort to asylum seekers

Volunteers at the drop-in centre work together to offer legal advice, medical care, transportation passes, child care, nutritious meals, friendship and more. (photo from New North London Synagogue)

What would your daily life be like if you were not free? For starters, you would have to learn the skills of surviving while in a state of constant fear. Are you facing torture or rape? Are you in jail for a crime you did not commit? Is there a gun pointed at you because you are gay? If the opportunity to escape persecution presented itself, would you risk your life for a chance at freedom?

Every day in the news, we hear of courageous people doing just this – risking their lives to be free. No matter how dangerous it may be to attempt escape, flight offers their one hope for freedom. The lucky ones end up in free countries. What happens later, though, for those whose hope of establishing legitimacy, of officially being recognized as refugees, is gone? How do undocumented asylum seekers get by?

I was honored when my cousin invited me to volunteer with a group of asylum seekers while vacationing in London, England, last year. Though I was only there for three hours, I caught a brief glimpse into their lives and it has left a lasting impression on me.

Since 2006, New North London Synagogue has been running a monthly asylum drop-in centre. Launched by volunteers, the group works with asylum seekers whose claims have been denied. The group offers medical treatment, legal advice, healthy meals, food parcels, transportation passes, clothing and diapers. The drop-in centre is housed at an elementary school, which I’m told is not large enough to accommodate the more than one thousand people who come from metropolitan London to get assistance.

Asylum can be defined as “a place offering protection and safety; a shelter.” Judging by the crowds in need at the New North London Synagogue, Britain would seem to have failed to offer these protections. Most of the asylum seekers that use the centre’s services have chosen to stay and live in abominable destitution rather than accept deportation to the places from which they risked their lives to escape.

Researching the situation of asylum seekers through the Refugee Council of the United Kingdom, I learned many facts, including:

• The vast majority of people seeking asylum in Britain are law-abiding people;

• Many asylum seekers fear approaching the police to report incidents of assault or sexual harassment. They fear that reporting crimes will expose them to being placed in detention and eventually deported;

• Immigration officers have the power to detain asylum seekers, even if they have not committed any crime; even on mere suspicion.

My cousin, Catherine, is a regular volunteer. Her fluent French is an asset and she often serves as an interpreter. I was there in August and Catherine was worried that there might not be enough volunteers. Thankfully, there were plenty on that day.

Fifteen minutes before opening, a briefing takes place to explain the events of that afternoon. I volunteer to help with the children, as that’s where I think I can be of best use. The children have a section to themselves, but parents may not leave their children unsupervised. In the briefing, we are forewarned that some of the children have difficulty interacting and some may not be comfortable with play because the toys available are foreign to them.

Upon arrival, everyone receives a name tag. New asylum seekers are interviewed. Some queue for legal or medical advice. Everyone enjoys a nutritious meal. There are people from the Democratic Republic of Congo, Bangladesh, Egypt, Iran, South Sudan, Zaire, Nigeria and Turkey. It is fascinating to hear the various languages and dialects being spoken.

Eventually, I sum up the courage to sit down and speak to people. I talk to a blind woman from Iran who has been coming to the drop-in centre for several years. She lives in a little room, a good 15 miles away. She has no kitchen facilities and must rely on the kindness of friends for food and other necessities.

A Nigerian family of four has been coming for eight years. They ask me about Canada. They have family in Toronto and have heard such wonderful things about this country but, at this point, they do not dare to make enquiries about moving to Canada. As I hold their youngest child, it’s hard not to feel sad that this little boy, despite being born in Britain, may not be afforded legal status.

A single mother tries to gulp down some lunch and socialize with friends while chasing after her active 2-year-old twin girls.

photo - A mother and daughter at the New North London Synagogue drop-in centre for asylum seekers. — A mother and daughter at the New North London Synagogue drop-in centre for asylum seekers. *(photo from New North London Synagogue)*

A situation that touches me deeply is assisting a young paraplegic man from central Africa. He tells me that he arrived in England eight months prior. Once a Paralympian, his proficiency at manoeuvring his rickety manual wheelchair around narrow corridors and cracked sidewalks is impressive. All his family remain in Africa. He tells me that his goal is to become a lawyer. I guide him to the bus stop where it will take him roughly two hours to get home.

Little children are sitting at tables, munching on snacks and playing with the large assortment of toys. All are supervised by a group of caring volunteers who take time to play and read with them.

Surveying the scene it’s hard not to feel that the situation these people face is grim. It’s a harsh reminder that all is not OK in Britain – or in the world, for that matter. Indeed, there are many British who wish asylum seekers would go away and take their problems with them. There’s a post on the New North London Synagogue website that seeks to clarify the situation: “All of our clients have fled persecution and many have been tortured. Yet myths prevail that this group are here for benefits, free housing and to take British jobs. In fact, asylum seekers are not allowed to work and many receive no accommodation or government support.”

At the same time, despite the despair, positive moments are in evidence. Expressions of a caring community are everywhere, woven into every activity. Camaraderie can be felt in the crowded rooms. In fact, if someone were to walk in off the street, they would see what looks to be a happy afternoon gathering. People sit in groups, smiling, laughing, exchanging information and eating a plate of nutritious food. Children play, interacting with each other. Enthusiastic volunteers, teenagers and senior citizens and all ages in between, are connecting and offering advice. Many of them are former asylum seekers who have been given permission to stay in Britain and are volunteering to give back to the community.

On that day in August, the hope was that people would leave the drop-in centre with renewed hope, their spirits lifted, and that volunteers would feel they have played at least a small role in brightening someone’s day.

We must all be active in raising awareness of refugee issues, so that refugees and asylum seekers can know the peace and freedom we are so blessed to enjoy. This Pesach, at my family seder, we will read the Haggadah, celebrating our people’s journey to freedom. My family and I will stop to think of all the refugees of today who have had to make their own exodus from persecution, extreme hunger and violence, and even from modern-day slavery. Stateless, many are forced to continue to wander in an urban wilderness. May they find peace and comfort in a new land.

Jenny Wright is a singer, music therapist and freelance writer in Vancouver who is interested in setting up a similar drop-in centre here. If you are interested in learning more, email [email protected].

Vancouver doctor will train physicians in Haiti in circumcision

Dr. Neil Pollock instructs a team of surgeons in Rwanda on carrying out his technique of circumcision. (photo from Dr. Neil Pollock)

Dr. Neil Pollock specializes in circumcision, from newborn to adult, and adult vasectomy. As a leading expert in circumcision, he has traveled around the world to train physicians and, this summer, he will head to Port-au-Prince, Haiti, to teach a team of doctors in medical newborn and infant circumcision.

“After carrying out 50,000 infant circumcisions and traveling recently to Turkey, China and Africa to exchange ideas, I have evolved my technique to make it applicable to infants, children, teenagers and adults,” Pollock told the Independent in a recent interview. “I have developed a technique to do circumcision in this older age group under local anesthetic without using sutures and using, instead, a cyanocrylate skin glue that closes the wound. Being able to do the procedure under local anesthetic and with skin glue instead of a general anesthetic in hospital provides for a much simpler, easier, quicker, safer and improved cosmetic outcome for patients.”

This method, he said, is unique. “I’m unaware of this approach being used anywhere in [Canada] except in my clinics. The older age group is currently requesting circumcision for reasons like reduction in disease transmission, preference of their partners and improved hygiene.”

In 2008, Dr. David Patrick was the head of the B.C. Centre for Disease Control. Pollock said he was asked by his colleague “to teach my surgical techniques for circumcision in Rwanda, where they were using scissors and stitches, without anesthetic, and their surgeons desperately required training in an alternative quick, safe and painless infant circumcision technique that would be accepted by their population. In coordination with their surgeons, I planned with my team a five-day surgical training mission that year and flew to Rwanda. I have been in contact with these surgeons by email since my trip and they have informed me that they are using my technique effectively and safely throughout the country now.

“The impact of our humanitarian effort became known in the international medical community, which led to Dr. Jeffrey Klausner, professor at [the University of California, Los Angeles] Medical School, contacting me recently and asking me to essentially replicate the work I did in Rwanda, but this time in Port-au-Prince, Haiti, where they are being overwhelmed by the number of patients requiring treatment for AIDS and would receive huge benefit from introducing a preventative strategy to reduce AIDS transmission, such as infant circumcision, which will reduce the risk of their circumcised infants later contracting AIDS when they hit sexual age, by over 60 percent. Its impact and effectiveness has been referenced metaphorically to be like a vaccine.” Circumcision, he added, “works to reduce AIDS by removing the portal of entry of the virus, which is the foreskin.”

Klausner, a professor of medicine in the division of infectious diseases and the program in global health at UCLA, is an advocate in the use of medical male circumcision for the prevention of sexually transmitted diseases and HIV. He volunteers with GHESKIO, an organization run out of the Centre for Global Health at Weill Cornell Medical College in partnership with the Haitian government. Operating primarily in Port-au-Prince, their work is supported by Haiti’s first lady and has a mission to combat HIV and improve conditions of maternal and child health. GHESKIO will host Pollock’s training in Port-au-Prince.

Raised in Winnipeg, Pollock explained that he decided to become a doctor “because I had a strong interest in sciences, medicine and surgery from a young age.” Early in his career, he decided to create a special focus on circumcision and vasectomy, and built a highly focused practice and a well-tested – and respected – technique.

“My interest in developing a safe, quick and painless approach to circumcision for the medical community in B.C. arose initially from some of the rabbis approaching me approximately 20 years ago and encouraging me to become a mohel in Vancouver,” Pollock said.

The benefits of newborn and infant circumcision are many, but the rates of the procedure vary from region to region, and remain contentious to those opposed to what’s seen as elective (non-consenting) surgeries for babies.

Pollock noted, “The most important change recently in how the medical community has come to view circumcision is expressed in the … consensus statement from the American Academy of Pediatrics released in late 2012 declaring that ‘the medical benefits of infant circumcision outweigh the risks.’ This is the strongest statement of support ever issued by the American Academy of Pediatrics.

photo - Neil Pollock in Rwanda with a happy patient. — Dr. Neil Pollock in Rwanda with an infant post-circumcision. *(photo from Dr. Neil Pollock)*

“The benefits of circumcision are multiple; they include reduction in the risk of urinary tract infection, which can lead to kidney infection and renal failure, reduced risk of cancer of the penis, cancer of the cervix in partners, reduced risk of balanitis (which is infection of the foreskin), and other foreskin-related problems, like phimosis.” As well, circumcised males also experience a “reduction of multiple sexually transmitted diseases, like HPV, herpes and AIDS transmission. The latter is exponentially more important in places like Haiti and Africa, where a large number of the population has AIDS in comparison to other regions of the world where AIDS is less common.” Possible risks include “bleeding and infection,” he added, “but, in experienced hands, risks are extremely low.”

Rwanda and Haiti share a history of national trauma, which has led in both countries to poor health outcomes. In 1994, at least 800,000 Rwandans were massacred by their countrymen in a genocide. In 2010, Haiti, already the victim of more than two centuries of extreme poverty, dictatorships and U.S.-led military interventions, experienced a 7.0 earthquake that resulted in the deaths of more than 100,000, and displaced 1.5 million of the tiny country’s 10 million people. Since then, Haitians have been hit by serious outbreaks of preventable disease, including cholera, tuberculosis and AIDS. According to the United Nations, life expectancy is 61 years for men and 64 for women.

The health challenges that Haitians are very similar to those experienced in Africa, and the training is seen as critical in addressing those obstacles. “Like there was in Rwanda, there is a need to train surgeons in Haiti to carry out a quick, safe and painless infant circumcision technique,” Pollock explained. “In regards to what accounts to gaps in circumcision rates, there may be a deficiency in trained surgeons to carry out the surgery in an acceptable manner, along with variations in social and cultural norms that influence the choice to have circumcision.”

The ultimate intention of the training, Pollock said, is “to set up a national program accepted by the population, to introduce infant circumcision safely and effectively, and have it evolve to become a widespread practice throughout the country, thereby reducing the transmission of multiple diseases, including AIDS.”

Pollock’s visit to Haiti will involve intensive training. “My goal is to carry out a similar plan to what we executed in Rwanda. I worked with physicians there weeks ahead to set up a surgical schedule of 20-to-30 infants per day, over four-to-five days of operating. After working with doctors on models that I brought to demonstrate the technique and do the primary teaching, they moved to assist me with the surgeries and eventually carry them out under my supervision on the infants booked for circumcision.”

The training in Haiti, part of a nongovernmental public health initiative, will be partially supported by charitable donations. “The commitment from my end for Haiti will include a week away from my practice and the commitment to help raise the $25,000 for the mission to take place. The plan is to raise $25,000 from the Vancouver community in the next seven days or so as to be able to launch the teaching mission in Haiti by the end of the summer. During the week in Haiti, I will train two physicians, who will then train other physicians once our team leaves. I will maintain follow-up with these physicians to help them manage any issues that should arise.” The goal is to create a sustainable public health campaign and donated funds not only will go towards covering the costs for the week, but also for “the next 500 infants once we leave.”

Readers who would like to donate to the effort “will support an initiative, which will undoubtedly over the years save thousands and thousands of lives,” Pollock said. “It’s intended that Haiti will become a training centre for circumcision in the Caribbean. It is likely that my technique, once taught in Haiti, will soon be shared with multiple countries throughout the Caribbean, multiplying its effect to save lives throughout the entire region. So, I’m asking readers and members of the community to reach deep and consider making a financial donation to help us raise $25,000 in the next [several] days to allow this mission to proceed.”

To make a donation, contact Dr. Neil Pollock at 604-644-5775 or [email protected]. “We will make it very easy for people to donate, and make arrangements for their cheques (made payable to the Vancouver Foundation) to be picked up by our team,” he said. Donations can also be mailed to 4943 Connaught Dr., Vancouver, B.C., V6M 3E8.

Marc and Chantal Belzberg’s OneFamily helps victims of terrorism

Marc and Chantal Belzberg with MK Danny Danon, centre, at OneFamily’s August 2013 launch of Longing for a Hug, an exhibit of original artworks created from the personal stories of bereaved Israeli children. (photo from Finn Partners)

In the summer of 2001, Jerusalemites Marc and Chantal Belzberg were busy planning their daughter Michal’s bat mitzvah. Relatives from Vancouver and New York were booking their flights to Israel in anticipation of what was to be a huge and festive family gathering. Then, on Aug. 9, 2001, just one month before the bat mitzvah celebration, a suicide bomber entered the Sbarro pizza shop in Jerusalem and executed one of the most notorious terror attacks of the Second Intifada. The family was faced with an uncomfortable question: How could they possibly celebrate in the face of such great tragedy?

The Belzbergs decided to cancel the party and instead committed themselves to a bat mitzvah project. They would visit and console the injured and bereaved families of the Sbarro bombing, and the money that Michal’s extended family would have spent coming to Israel for the celebration would be collected and turned into a fund for these victims of terror.

Less than a week later, another suicide attack wounded 15 Israelis in a café. The needs were clear, and the Belzbergs felt that they had to try to assist these latest victims of terror, as well.

“It turned into a family project, a long-term commitment that we took on after several months of working with the victims,” Chantal Belzberg, now the executive vice-chair of OneFamily, recalled. “We came to the simple conclusion that if they need help, they are our family. We wanted to help every one of them.”

The small family project quickly blossomed into a large nonprofit operation. From the tragedies of the Second Intifada, OneFamily, a national organization dedicated to the rehabilitation of victims of terror attacks and their families, was born. Though maintaining the organization was a daunting task, a strong family history of commitment to the Jewish community prepared them for the challenge.

The Belzberg family has roots in Vancouver that go back 46 years, when they moved here from Edmonton in 1968.

“I went to Eric Hamber High School but, for Grade 10, my parents sent me on a program called Haddasim,” Marc Belzberg recalled, referring to the program sponsored by Hadassah-WIZO that sent groups of Canadian teenagers to Israel for the year in order for them to serve as youth ambassadors upon their return. Along with the deep connection he forged with the land of Israel, he also developed a love for philanthropy, a familial commitment he picked up in his youth.

“My father, Samuel Belzberg, was involved with and actively supported so many institutions and programs, both in Vancouver and throughout North America. He supported Simon Fraser University and started a leadership program called Action Canada for the 15 best and brightest future leaders in the country. In the Jewish community, he supported the Conservative synagogue Beth Israel and [an] Orthodox synagogue, Schara Tzedeck. He invested in Jewish education in Vancouver through his work with Vancouver Hebrew Academy, Vancouver Talmud Torah, the former Maimonides [Secondary School], and now King David High School, as well as NCSY, and he helped preserve Jewish history, contributing to the foundation of the Wiesenthal Centre and the Museum of Tolerance in Los Angeles.”

Imbued with a sense of communal responsibility and a love for Israel, Marc and Chantal Belzberg moved their family to Jerusalem in 1991. With the foundation of OneFamily 10 years later, they continued the family legacy of philanthropic work.

OneFamily supports victims of terror from the time of impact, and continues to provide assistance, be it emotional or financial, for as long as needed, Marc Belzberg explained. “Today, the support required is so different. People don’t know what is going on here in Israel, like they did during the intifada. Thank God, attacks are not happening on a large scale like they were, but they are happening on an individual level: an officer is stabbed, a soldier is killed while sleeping on the bus. But there are no more headlines like there used to be.”

This reality makes the work undertaken by OneFamily even more important. “OneFamily does not just provide an emergency response, we are in it for the long term,” said Marc Belzberg. “That means we are there for the young man who is scared to start his own family due to trauma a decade earlier. We are there to pay for IVF treatments for the woman over 40 who lost her children. And we are there for the woman who cannot support her children due to severe PTSD from three separate terror attacks.”

A quarter of OneFamily’s budget goes to the children’s division, because, as Chantal Belzberg explained, children have the greatest chance of fully healing from trauma. Each child is paired up with a volunteer counselor who builds a relationship with the child(ren). They are present for important dates, such as the yahrzeit (anniversary) of family members who were killed.

As a “full-service” organization, OneFamily helps victims throughout the entire healing process and provides financial aid, including lobbying the government to ensure that victims are receiving the funding to which they may be entitled. They also provide social services, including psychological treatment, Shabbat retreats, summer camps and other activities to help bring victims together. She summarized OneFamily’s approach simply: “Victims can help each other. Healing happens better together than alone.”

While the headlines about Israel focus on peace talks, it is important to remember the individuals who have suffered throughout the conflict and need continuing support. As the Belzbergs see it, every last one of them is family.

For more information about OneFamily, visit onefamilytogether.org.

Nicole Grubner is a former Vancouverite who now lives and works in Israel. This article appears courtesy of Finn Partners.

Tel Motza excavation points to “pagan Yahwism”

A horse figurine is evidence of early Jewish ritual practice.
(photo by Clara Amit/IAA.COM)

One might think that a significant archeological find a few hours’ walk from Solomon’s Temple in Jerusalem would turn up artifacts we would recognize as Jewish. But since the Judaism of the day was not what we know, the find yielded ritual objects that seem vaguely pagan, almost heretical by today’s standards.

Archeologist Shua Kisilevitz describes the religion of the era as “pagan Yahwism.”
(photo from cjnews.com)

Shua Kisilevitz, the archeologist who was part of the team that excavated the site at Tel Motza, about seven kilometres west of Jerusalem, prefers the phrase “pagan Yahwism” to describe the religion of the era.

Last December, Kisilevitz and three fellow archeologists announced what they called an “unusual and striking” find, unearthed in construction for a highway: the 2,750-year-old walls of a temple, along with a cache of ritual objects that included a pedestal decorated with lions and sphinxes, pendants, pottery and vessel fragments, and figurines – two human and two animal – that may or may not have depicted deities.

The dig provides “rare archeological evidence for the existence of temples and ritual enclosures in the Kingdom of Judah in general and in the Jerusalem region in particular,” the team announced.

The uniqueness of the find is even more remarkable, the archeologists said, because of its proximity to the First Temple, built, according to the Bible, under King Solomon in 960 BCE. But archeologists know little about the period’s religious practices because there are hardly any remnants of ritual buildings from the era, according to Kisilevitz.

While more study is needed, the find provides valuable insights into what those rituals might have been, she said in an interview prior to her recent talk on the subject at the University of Toronto. While those practices may seem strange and un-Jewish today, they were in keeping with the rules of the time, Kisilevitz said.

Previous excavations showed that Motza functioned within the royal administration of the Kingdom of Judah, she said. “It was very much connected to Jerusalem. [It couldn’t] create its own religion. The people of Motza didn’t wake up one morning and say, ‘Oh, we want to create something new.’ They couldn’t break off so easily.”

photo - artifacts from Tel Motza excavation — According to Shua Kisilevitz, artifacts such as these found at Tel Motza, are important because they reflect a formative time for Judaism.
*(photo by Clara Amit/IAA.COM)*

The artifacts are important because they reflect a formative time for Judaism, she noted, adding they show that the ancient Israelite faith was not always centralized in Jerusalem and its practitioners may have used ritual objects now forbidden as graven images. “There are all these presumptions we have which we project onto the early formation of religion,” Kisilevitz said. “This temple finally shows us how the religion started out and what it really looked like at the time. They [were] doing what was common in the period.”

The find also conforms to biblical accounts, which mention local religious precincts outside Jerusalem, she added. And “Motza” is mentioned in the Book of Joshua as a town in the tribal lands of Benjamin, which bordered Judah.

Kisilevitz, who works for the Israeli Antiquities Authority and is in Ontario for several months on an exchange with the University of Toronto, said the team does not know whether the human and animal figurines served a religious purpose. “It’s kind of tricky and a little bit hard to say,” she noted.

The archeological team believes the temple at Tel Motza must have functioned before religious reforms enacted in the times of kings Hezekiah and Josiah, which abolished all ritual sites outside Jerusalem and concentrated religious practices solely in the Temple.

Kisilevitz believes the artifacts do not conflict “at all” with modern understanding of Judaism. “We just have to change the way we think of the religion at the beginning.”

Ron Csillag is a Toronto freelance writer. A version of this article was originally published in the Canadian Jewish News.

Report concludes Iranian Jews were murdered

Former Sephardi chief rabbi Shlomo Amar (at head of table) joins David Meidan, to Amar’s right, to inform Iranian Jewish families of the fate of their family members. (photo by Ashernet/IGPO)

For the past 20 years, the fate of eight Iranian Jews who were attempting to escape to Israel has been unknown. On Thursday, March 20, former Mossad official David Meidan, who was charged with the inquiry into the disappearance of the eight Jews (plus three other Jews who were last heard from in 1997), told the families in Jerusalem that there is enough reliable information to conclude that all eight of the original Jews were captured and murdered while making their escape.

A statement from the Prime Minister’s Office confirmed that the Mossad had been tracking the 11 Jews who had fled Iran in four separate groups, eight in 1994 and the remaining three in 1997. The Iranian Jews vanished without a trace during their clandestine attempts to reach Israel. Families were left clinging to the hope that they had been kidnapped, or perhaps held in captivity by foreign governments. The Mossad did not provide detail into when or where the eight were killed, or by whom.

The Prime Minister’s Office said that the Mossad had relied on a “reliable source” for the information. An inquiry into the fate of the additional three Iranian Jews, who were last heard from in 1997, is ongoing.

The original eight Jews included Babak Shaoulian-Tehrani, 17, of Tehran; Shahin Nik-Khoo, 19, of Tehran; Salari Behzad, 21, of Kermanshah; Farad Ezati-Mahmoudi, 22, of Kermanshah; Homayoun Bala-Zade, 41, of Shiraz; Omid Solouki, 17, of Tehran; Rubin Kohan-Mosleh, 17, of Shiraz; and Ibrahim Kohan-Mosleh, 16, of Shiraz.

The three Jews whose fates remain currently unknown are Syrous Ghahremani, 32 at time of disappearance, of Kermanshah; Ibrahim Ghahremani, 61, of Kermanshah; and Nourollah Rabi-Zade, 52, of Shiraz.

Prime Minister Binyamin Netanyahu sent his condolences to the families and pledged to continue the investigation into the disappearance of the remaining three Iranians.

Meidan, the veteran Mossad official overseeing the investigation, was also involved in the negotiations for the release of soldier Gilad Shalit. After retiring two years ago, Meidan was approached by Netanyahu to continue to investigate the two cases.

Before the findings were presented to the families, the report was sent to former Sephardi chief rabbi Shlomo Amar, who ruled that the information was reliable according to halachah, Jewish law, a ruling that would allow the wives of the victims to remarry if they wish.

Kaplan’s Deli closes after 47 years

Earlier this month, Kaplan’s Deli & Catering at 5775 Oak St. closed. On March 6, there were three signs on the door, one noting that the locks had been changed, and two concerning monies that had to be paid within five days. On March 18, the signs were still there. The doors were still locked. The property management company was continuing its search for new tenants.

Whether or not one frequented the deli, it is sad to see it go. Opened by Ida and Abrasha Kaplan in October 1967, Kaplan’s (with variations on what descriptors followed the name) was a veritable institution in the community. Its opening was heralded with a two-page spread in the Jewish Independent’s predecessor, the Jewish Western Bulletin.

Owners of two Pheasant Delicatessen locations at the time, the Kaplans kept Pheasant’s longstanding 4030 Cambie St. location until, it seems, from the pages of the JWB, April 1969, when it was taken over by Sigy and Molly Robbins. It looks like Pheasant lasted until 1972, when the Pyrogy House starts being advertised in the Bulletin at 4030 Cambie St.

The Kaplans bought Pheasant from Helen and Jack Finkelstein in 1962. The Finkelsteins had owned it since 1952. The for-sale notice the year prior noted the deli’s “good turnover” and “illness reason for selling” – the Finkelsteins bought it from Mrs. Sarah Nager, who seems to have been the first Jewish proprietor of the deli that first appears in the B.C. city directories in 1947.

photo - Kaplan's in 1967 — When Kaplan’s opened in 1967, its modernity was lauded.

The Kaplans opened Kaplan’s Delicatessen & Restaurant, “[j]ust a couple of stores over from their former Oak and 41st location (their popular Pheasant Sandwich Bar and Delicatessen),” reads the Oct. 20, 1967, article on the opening. With a seating capacity of 58, the restaurant’s modernity and beauty was lauded, as was its family atmosphere.

In the March 19, 1981, JWB, Mr. and Mrs. Serge Haber ran an ad announcing Kaplan’s new management, and “the introduction of new delicacies from Montreal and Toronto to the already large list available.” As did the Kaplans, Serge and Elinor Haber would run holiday greetings and advertise regularly in the JWB.

In 2000, Haber sold Kaplan’s to Marshall Cramer, in part, Haber told the JWB at the time, because Cramer agreed to keep the staff and run the business as it had been in the past.

Cramer had the store at 5775 Oak St. until 2012, when Howie English took it over. Full of optimism when interviewed by Menschenings’ Alex Kliner, English would not succeed in his hope to “make Kaplan’s the most famous deli in North America.” Unless someone in the community buys the name and reinvents the restaurant, he’ll have been its final owner.

FreshGigs now accepts Bitcoin

Cousins Michael, left, and Sam Zipursky co-founded FreshGigs.ca. (photo from Michael Zipursky)

When FreshGigs opened for business four years ago, they took the job-hunting business by storm, generating quick growth and interest. So it makes sense that they would link themselves up with another up-and-coming concept taking the world by storm.

FreshGigs.ca, a Vancouver-based jobsite that focuses on marketing and creative talent, has become one of the first companies in the city to accept the new, revolutionary Bitcoin currency as a form of payment.

Bitcoin is the first decentralized digital currency. Ideal for conducting international transactions due to the lack of fees or bank-adjusted exchange rates, Bitcoin has gained popularity since first being introduced in 2009.

“We see it as another currency and option for people to make payments to post their jobs,” FreshGigs.ca co-founder Michael Zipursky explained in an interview with the Jewish Independent. “Employers can pay for their jobs with Visa, Mastercard, American Express, Paypal and, now, Bitcoin. We focus on providing our clients the best service possible and giving them choices is part of that.”

Bitcoin made its first splash in Vancouver in the fall when the first Bitcoin ATM was installed in a Waves Coffee House in Downtown Vancouver. There, customers need to have their palms scanned in order to make transactions worth up to $3,000.

Zipursky said FreshGigs.ca is moving with the times because they see it as another step in fulfilling their original mission. “We started FreshGigs.ca because many people we knew were very skilled at what they did, they were great at marketing, advertising and design, yet they had trouble finding a job,” he said. “At the same time, employers are looking for qualified talent and didn’t have any good options in these industries. We saw an opportunity to create a jobsite that would connect these two groups in a meaningful and effective way.”

Today, FreshGigs.ca is serving companies like Best Buy, Canada Post, Tourism Whistler, Vancity and the Jim Pattison Broadcast Group.

FreshGigs.ca went ahead with the decision to accept Bitcoin despite the controversy that has surrounded its introduction into the marketplace. Financial institutions have cautioned that the electronic currency can too easily be used for money laundering or to fund illegal activities. The European Banking Authority has cautioned that Bitcoin lacks adequate consumer protection, as it can be stolen and chargebacks are impossible. The government of China recently restricted Bitcoin from being exchanged for local currency and, last year, the FBI seized 144,000 Bitcoin worth $28.5 million from an online black market. However, the use of Bitcoin continues to grow as its value increases. As well, more large or reputable international companies have jumped on the Bitcoin bandwagon, leading many to believe that it is here to stay, despite the pushback. Virgin Galactic, the Richard Branson-owned company aiming to send people to space is accepting Bitcoin, as has popular blogging platform WordPress. Many other organizations, such as PayPal and eBay are making plans to follow suit.

To use Bitcoin with FreshGigs.ca, a client simply needs to go to the Bitcoin payment page and enter the required information to process the order.

Kyle Berger is a freelance writer in Richmond.

Dov Elbaum talks on Israeli secular Judaism

Dov Elbaum speaks in Vancouver on March 30. (photo by Sasson Tiram)

Israeli journalist, writer and television host Dov Elbaum will be visiting Vancouver for a Cherie Smith JCCGV Jewish Book Festival-sponsored talk at the Jewish Community Centre of Greater Vancouver on March 30.

Starting his career in print media, Elbaum moved into book publishing and writing for television. Eventually, he moved in front of the camera; since 2007, he has hosted the popular parashat hashavua-themed show Mekablim Shabbat (Welcoming Shabbat). Elbaum is also involved in academic research and teaching on secular Jewish culture, and is the founder of the BINA Secular Yeshiva in south Tel Aviv. He is in Vancouver promoting the new English translation of his 2009 book Into the Fullness of the Void: A Spiritual Autobiography, and the Jewish Independent talked to him about his journey, Judaism in North America and Israel, and secular Jewish renewal.

JI: You have quite an interesting biography. While rejecting the ultra-Orthodox community you grew up in, you’ve remained deeply involved and curious about being Jewish. Where are you in your journey now?

DE: My journey from the world that I grew up in has been a long journey and it isn’t over yet. Still, I have gone through many significant points along the way. At the beginning, I was trying to get away, but today I find myself looking for a way to get to a renewed approach to Jewish culture, one that comes not through guilt or fear or obligation, but through love. And, when I approach Jewish culture in this way, through love, I see how my own path can help build connections to Jewish culture within secular Israeli society.

In the past in Israel, access to Judaism was through religious denominations, specifically Orthodox and ultra-Orthodox. Today, I am trying to find a way for secular Israeli Jews to approach Judaism positively, and not through negative definition, sof, which synagogues they don’t go to, or which mitzvot they don’t observe. In doing so, I am trying to develop new, nontraditional frameworks through which secular Israeli Jews can explore and express their Judaism. This is my current station on my journey.

JI: On the one hand, tshuva (return), on the other, she’ela (“lapsed”). Can you comment on the macro meaning of these opposite phenomena in Israeli society and perhaps what the numbers are in the two directions?

DE: I don’t think anyone has exact numbers of hozrei b’she’ela and hozrei b’tshuva in Israel. I imagine that the numbers are similar in both directions, though I might tend to believe that there are somewhat more hozrei b’tshuva. This is due largely to the fact that institutions of hazara b’tshuva receive a great deal of funding from the Israeli government as well as philanthropy from Israel and abroad.

But let’s talk about these phenomena spiritually rather than sociologically. I don’t like use of the words she’ela and tshuva in the context of exit from or entry into orthodoxy. I think that the meanings of these words in Judaism are much deeper than their current sociological use. In spiritual terms, she’ela and tshuva should be processes in every person’s life, and not connected to any one movement, denomination or label.

JI: Many of the progressive movements in Judaism in Israel have their origins in North America. How do you see North American Judaism influencing the religious landscape in Israel and vice versa?

DE: I think that Israeli culture has received quite a lot of gifts from North American Jewish thought. And, yes, I believe it’s true that a lot of the spiritual renewal in Israel has received spiritual and financial support from North American Judaism. I can also say that we Israeli Jews must give credit and appreciation to North American Judaism for teaching us how Judaism can develop and can be understood pluralistically.

At the same time, I think a most meaningful laboratory for Jewish renewal can happen when taking place in the Hebrew language and in the landscape of Jewish culture and society, as found specifically in Israel. When these ideas of Jewish renewal and pluralism come into contact with Jewish Israelis, the impact is fascinating; [it’s a contact that is experienced] much differently and more intensely so than in the Diaspora. Thus, when North American Jews come to visit and engage with Israel, they can influence as well as learn a great deal from Israel. We have much to learn from one another.

JI: In a lecture given by Micha Goodman, he suggests that Judaism in North America has been influenced by Abraham Joshua Heschel’s teachings, which were focused on the human experience. On the other hand, he says that Yeshayahu Leibovitch detested this approach, instead putting God at the centre regardless of whether this made Jews themselves feel spiritually enriched. Is this a good metaphor for Judaism in North America versus Israel?

DE: I don’t agree. I love and appreciate Micha Goodman, but I think such a metaphor of North America equals Heschel and Israel equals Leibovitch is not so precise. In fact, in recent years, I would say that Heschel’s ideas have had a much stronger impact in Israel [than those of] Leibovitch.

I don’t think that Leibovitch’s ideas had such a tangible impact on broader Israeli society. He voiced an important voice and many have been interested in his ideas, but still I don’t see the impact so directly on the ground. Heschel’s ideas, on the other hand, have had a very significant impact. Today, I feel that most of the secular Jewish renaissance movement in Israel feels closer to Heschel than to Leibovitch.

JI: There seems to be an awakening of interest in secular Jewish learning in Israel with BINA, your organization, and many other secular Jewish midrashot that have opened in recent years. Why is this happening now?

DE: I can think of a few reasons. First of all, I think that the assassination of Prime Minster [Yitzhak] Rabin in 1996 shook Israeli secular society profoundly. Secular Israeli society started to feel that they were losing hold on the country, and losing it to a particular group of religious Israelis whose mindset they no longer understood, whose world they no longer understood. Hence, a renewed interest in Judaism and the world of Jewish religion.

Second, and perhaps more importantly, secular Israeli society has been in an ongoing process of being emptied of the values upon which Israel was established. And now, the vacuum has expanded so much that secular Israelis have come to realize that if we want to continue to live in this wonderful and dangerous place called Israel, it needs to be clear to us what we are doing here. If a person doesn’t understand his or her role or purpose in this place called Israel, he or she won’t last here long. So, secular Israelis are starting to ask each other the most elementary questions of identity and purpose, and are going back to the old sources.

JI: Given all these movements, it seems possible to be both secular and connected to Judaism, but can there be continuity of such a connection over generations?

DE: First of all, that’s a great question. How do we pass these ideas and values to the upcoming generations is one of the deepest and most essential questions of Judaism. Take a look at the Sh’ma: “… and you shall teach them to your children and speak of them….” The Sh’ma asks us to make our values present in daily life. And I believe therein is the solution. In Israel, it is also easier. We speak Hebrew and live the Jewish calendar and, through the language and calendar, we can make Jewish culture present in a very tangible way. In Israel, it’s easier to be a secular Jew than in other places, because the language and the place make it easier to actualize Jewish culture in daily life without being religious in a traditional or halachic sense.

JI: Is there a manner in which knowledge and ownership of Judaism in Israel translates to political power?

DE: In the last elections, the Jewish secular renaissance in Israel earned a certain amount of political entrance through the election of MK Ruth Calderon and a few other MKs … that have understood the power and influence that this movement has, and they have seen fit to give expression to it…. The ignorance among the general public regarding the possibility of having a profound Jewish identity without connection to traditional organized religion is still widespread, and we have a lot of work to do, especially with everything that relates to public awareness and the establishment of new secular yeshivot that should receive government funding just like any other educational institution, which is something that has yet to happen.

JI: Can you talk about/explain the popularity of your show Mekablim Shabbat?

DE: I think it’s been popular because of all the things we’ve just mentioned. Israeli society has been thirsty for years for Jewish content without vestments of religion. On the show, I try to demonstrate that you don’t have to be religious in order to approach the Jewish canon, to read and explore it, to ask questions about it and about life, and to use it in order to think and to express ourselves. Israeli society has been very thirsty for meaningful Jewish content, but they don’t want it all wrapped up in religion. When I present it … without religious garb, they can connect to it.

JI: What would you like to share with the Vancouver community when you are here?

DE: That the time has come for these two different movements … to come together and think about how we can contribute to and learn from one another. We must learn from one another’s knowledge and experiences and explore how we can strengthen one another, and not let certain negative forces control and dominate the global sphere of Jewish culture and spirituality.

I look forward to opening up a dialogue and exemplifying some of the fruits of our labor in Israel through a re-reading of the Jewish sources, specifically one of the most-read texts in the Jewish tradition – the story of the Exodus from Egypt in the Passover Haggadah.

Maayan Kreitzman is a freelance writer living in Vancouver.

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Tickets for Dov Elbaum’s March 30, 6 p.m., talk at the Jewish Community Centre of Greater Vancouver ($14/$10) are available at the centre, 604-257- 5111 and ticketpeak.com/jccgv.