Teshuvah: a guide to repentance

Twelfth-century Jewish thinker Moses Maimonides described the sound of the shofar at Rosh Hashanah as a wake-up call for the soul. (photo from flickr.com/photos/gsankary)

The sound of the shofar at Rosh Hashanah, the great 12th-century Jewish thinker Moses Maimonides wrote, is a wake-up call for the soul. Its message: “Arise from your slumber! Search your ways and return in teshuvah and remember your Creator!”

Teshuvah is the central theme of the time between Rosh Hashanah and Yom Kippur, known collectively as the Ten Days of Teshuvah. Typically, teshuvah is translated from the Hebrew as repentance, but it literally means return, as if turning back to something you’ve strayed or looked away from. But that begs the question: return to what? Depending on the time and place, there have been different answers – God, a state of moral purity, the Jewish people and Israel.

The Jewish Experience at Brandeis University asked Near Eastern and Judaic studies professor Yehudah Mirsky about the history of teshuvah. Mirsky, who is also a faculty member of the Schusterman Centre for Israel Studies, is the author of Rav Kook: Mystic in a Time of Revolution (Yale University Press).

Ancient Teshuvah

The Hebrew Bible sees teshuvah as principally a return to God. “Come, let us return to the Lord,” the prophet Hoshea (14:2) tells the people of Israel.

In Psalm 51, King David seeks teshuvah for committing adultery with Bathsheba. Importantly, David’s confession is addressed to God because, as he says, “Against You alone have I sinned.”

Traditional rabbinical commentators have interpreted this to mean that teshuvah requires confessing your sins to God. Part of achieving intimacy with Him involves His knowing your sins. And only in that way can you return to Him.

Talmudic teshuvah

For centuries after the destruction by Rome in 70 CE of Jerusalem’s ancient temple, where Jews would say confession and offer sacrifices for atonement, the rabbis reworked biblical ideas and practices of teshuvah into a roadmap for spiritual and moral growth.

In the Mishnah and the Talmud, the vast collections of law, theology, interpretation, folklore and more compiled roughly between 200 and 500 CE, they called for introspection, changing one’s ways, and asking others for forgiveness.

This line of thinking reached its apotheosis in Maimonides’ Hilkhot Teshuvah (The Laws of Return). He placed confession and regret at the centre of repentance so that teshuvah, according to Mirsky, became a process of “moral and spiritual self-cultivation and self-education.”

Teshuvah was no mechanical act. It had to involve genuine contrition and the individual becoming a better person. In addition to being a scholar, philosopher, jurist and communal leader, Maimonides was also a physician.

“One senses his medical sensibility was at work here, too,” said Mirsky. “Transgression sickened the soul and teshuvah is the cure, a return to full spiritual and moral health.”

Cosmic teshuvah

Already during the talmudic period, rabbis had begun talking about teshuvah as a spiritual energy flowing through the universe that was created by God when He made the earth.

The medieval mystics who wrote the great texts of the kabbalah took this even further. They said teshuvah comes not only from inside the individual but is also a dynamic force all around us. To repent, you tap into it. As Mirsky put it, “You catch the wave.”

In the 13th-century Zohar, the foundational work of Jewish mysticism, teshuvah became a way of repairing a rupture or tear in the spiritual fabric of the universe. When the varying energies at work in the world – justice and mercy, male and female, tradition and change – go out of whack, teshuvah helps to rebalance them. In other mystical texts, return is seen as a kind of rebirth and the achievement of the soul’s deepest freedom.

Some 300 years later, Rabbi Isaac Luria, the great mystic of Safed in northern Israel, famously connected teshuvah with tikkun olam (healing the world). Through teshuvah, Jews perfect God’s work, helping usher in the Messianic Age.

For Luria, this largely meant a kind of spiritual healing. But, over time, and especially in the last century, Jews have begun to connect this to ideas of social justice, adding another layer of interpretation to Jewish messianic ideals.

Teshuvah and Israel

In Mirsky’s view, the Zionist movement secularized and redefined teshuvah.

Political passivity, which the rabbis thought was anathema to the survival of the Jewish people, was now considered a sin. Repenting involved identifying with the nationalist yearnings of the Jewish people for a homeland. In this way, teshuvah returned Jews in the diaspora to Israel, and the Jews as a whole to a more vital sense of group identity.

Kook’s teshuvah

Past and present interpretations of teshuvah came together in the work of Abraham Isaac Kook, the first Ashkenazi chief rabbi of modern Palestine and the leading thinker of religious Zionism. To him, all existence is rooted in God and seeks to return to God. That return takes the form of religious practice, social and ethical commitment, art and culture – everything we consciously do to make the world better for the Jewish people and ultimately all of humanity. And, all of these elements – the ritual and ethical, material and intellectual, the Jewish and universal – all need one another to do God’s work in the world. (For more on Kook, see Mirsky’s book.)

American teshuvah

Teshuvah in the United States reflects the inescapable individualism of American life. The great American Jewish thinker Abraham Joshua Heschel linked teshuvah to the nation’s ethos of spiritual growth and renewal. He wrote:

“The sense of inadequacy ought to be at the very centre of the day [Yom Kippur].…  To put contrition another way, develop a sense of embarrassment.… We have no answer to ultimate problems. We really don’t know. In this not knowing, in this sense of embarrassment, lies the key to opening the wells of creativity.

One belief all Jewish thinkers share about teshuvah – the process only begins during the High Holidays. It’s afterward when the real work begins.

For more on teshuvah during the Middle Ages, see Mirsky’s article, “How a lover of wisdom returns” in Sources Journal (sourcesjournal.org/articles/how-a-lover-of-wisdom-returns).

– from the Jewish Experience / Brandeis University

Shattering complacency

The existential themes of the High Holidays are meant to create a sensitivity and appreciation of the precious significance of everyday existence. (Jordan Gillard Photography)

The themes of death and the “thinness” of human existence recur in the liturgy of Rosh Hashanah and Yom Kippur and during the entire period, beginning with the month of Elul. This is not because of a morbid desire to undermine human confidence and autonomy or to shock us into fearing God out of a sense of helplessness and sin. The existential themes of the High Holidays are meant to create a sensitivity and appreciation of the precious significance of everyday existence.

Existentialists spoke about confronting one’s mortality as a necessary condition for achieving human authenticity. Although a preoccupation with death can create nihilism and a paralyzing sense of the futility of human initiative, nevertheless, the Jewish tradition believed that the themes of human mortality and finitude could be integrated into a constructive and life-affirming vision of life.

The language of the Rosh Hashanah and Yom Kippur prayers, such as the explicit enumeration of the different ways that a human life can be destroyed, is not meant to terrorize us into self-negating submission. The stark, evocative imagery of the liturgy is aimed primarily at shattering complacency. The impact of this experience can be life-affirming insofar as it serves as a catalyst in a process of self-creation and moral renewal.

Focusing on human mortality and the contingencies that wreak havoc upon human lives heightens our sensitivity to the deadening effects of habit and routine. People often deceive themselves into believing that they can successfully defer living the kind of lives they consider worthwhile until some future time. While not questioning the importance of reflecting on the meaning of one’s life, they believe they can postpone dealing with this issue.

“Why become confused and troubled by the meaning of my life now? I can deal with it later, when I retire, when economic realities are more favourable, when I will be free of parental responsibilities.…” This attitude is naïve and self-deceptive because it ignores the real consequences of present patterns of behaviour and learning that can weaken and that ultimately extinguishes one’s natural capacity to live life deeply and seriously.

Another theme of Yom Kippur, teshuvah, is expressed in the call to return, to renew, to re-create one’s self, and in the appeal for divine forgiveness and atonement, in the recitation of “for the sin we have sinned …” and other confessional sections of the liturgy. The essence of teshuvah – the crucial principle without which this concept would be empty of meaning – is the belief that the past need not define the future. A person can break the causal chain of habit and defy the seeming necessity of repetition that suffocates spontaneity and the joy of life.

The call to teshuvah, therefore, is expressed not only in the plea to God for forgiveness and in the affirmation of God’s gracious love and reluctance to mete out punishment and retribution, but also, and most poignantly, in the repeated attempts at convincing the individual to believe in the possibility of change. The personal significance of Yom Kippur ultimately turns on the individual’s ability to believe that his or her life can be different. The major obstacle to teshuvah is not whether God will forgive us but whether we can forgive ourselves – whether we can believe in our own ability to change the direction of our lives, even minimally.

Teshuvah is grounded in the idea of an open future, in the belief that the possibilities for human change have not been exhausted, that the final chapters of our personal narratives have not yet been written. The sense of empowerment felt on Yom Kippur reflects an underlying faith in the power of the human will to break the fixed cycles of the past and to chart new possibilities for the future.

Many scholars who take issue with translating God’s name, ehyeh asher ehyeh, which was revealed to Moses at the burning bush as “I am that I am,” insist on emphasizing the future orientation of the verb ehyeh, “I will be.” For many, the Jewish concept of God must convey the idea of newness – of new spiritual possibilities in the future, of new ways of understanding and of relating to God. To sense the presence of God in one’s life is to believe in the possibility of radical surprise and of genuine human change.

Communal forms of worship must not be allowed to degenerate into automated, mind-numbing exercises in herd conformity. Our rabbis taught that, although Jews stood as a people at Mt. Sinai, each individual personally appropriated the word of God. We must not be intimidated by the High Holiday prayer book. Although we share a common liturgy, we must be capable of appropriating its significance in terms of our individual lives and concerns. Rosh Hashanah and Yom Kippur challenge us to discover the meaning of personal authenticity and self-renewal within the context of community.

Rabbi Prof. David Hartman (1931-2013) was founder of the Shalom Hartman Institute. This article was first published in September 2009. Articles by Hartman, z”l, and other institute scholars can be found at shalomhartman.org.

Rosh Hashanah table talk

In his diaries, Franz Kafka reflected that our not knowing “the real highway” we’re on means that “we drift in doubt. But, also in an unbelievable, beautiful diversity. Thus, the accomplishment of hopes remains an always unexpected miracle.” (photo from Piotr Malecki)

The Chassidic Rebbe Haim of Tzanz told this parable: A person had been wandering about in the forest for several days, unable to find a way out. Finally, in the distance, he saw another person approaching him, and his heart filled with joy. He thought to himself: “Now, surely, I shall find a way out of the forest.” When they neared each other, he asked the other person, “Brother, will you please tell me the way out of the forest?”

The other replied: “Brother, I also do not know the way out, for I, too, have been wandering about here for many days. But, this much I can tell you. Do not go the way I have gone, for I know that is not the way. Now come, let us search for the way out together.” (Adapted from S.Y. Agnon, The Days of Awe)

Perhaps this is a story to read at your Rosh Hashanah table, to start a discussion about your – and your guests’ – hopes for new direction in life. Think about a new path you would like to explore this coming year, or let others know about an old path you have tried that they might best avoid.

In his diaries, Franz Kafka, the 20th-century Czech Jewish writer, reflected on the difficulty of finding our way and yet our eternal hope:

“If we knew we were on the right road, having to leave it would mean endless despair. But we are on a road that only leads to a second one and then to a third one and so forth. And the real highway will not be sighted for a long, long time, perhaps never. So, we drift in doubt. But, also in an unbelievable, beautiful diversity. Thus, the accomplishment of hopes remains an always unexpected miracle. But, in compensation, the miracle remains forever possible.”

The poet and Bible scholar Joel Rosenberg speaks of Rosh Hashanah as a homecoming, rather than as journeying:

“The Hebrew word for year – shana – means change. But its sense is two-fold: on the one hand, change of cycle, repetition (Hebrew, l’shanot, reiterate, from sh’naim, two), but, on the other hand, it means difference (as in the [the Pesach seder when we ask] mah nishtana? How is this night different?) We are the same, we are different. We repeat, we learn, we recapitulate. We encounter something new. ‘Shana tova!’ means, ‘Have a good change!’”

And yet, how familiar is this time! The chant, the faces, the dressed-up mood, the calling on the same God, the words, the blessings, the bread, the apples, the honey, the wine – all are the same, and yet completely new. We meet ourselves again and for the first time.

A year that begins anew is also the fruit of the year that preceded. Good or bad, it has made us wiser. It will not constrain us. We choose from it what we want and need like gifts we brought from journeys. Rosh Hashanah is always like coming home – just as Pesach was always going on a journey.

“How do we find our Divine Parent who is in Heaven? How do we find our Parent who is in Heaven? By good deeds and the study of Torah.

“How does the Blessed Holy One find us – through love, through brotherhood, through respect, through companionship, through truth, through peace, through bending the knee, through humility, through more study, through less commerce, through the personal service to our teachers, through discussion among the students, through a good heart, through decency, through No that is really No, and through Yes that is really Yes.” (Midrash Seder Eliyahu Rabbah 23)

Noam Zion is a senior fellow emeritus of the Kogod Research Centre at the Shalom Hartman Institute. He has developed study guides on Bible, holidays and rabbinic ethics. His publications and worldwide lectures have focused on “homemade Judaism” – empowering families to create their own pluralistic Judaism. This article was originally published in 2014; it is adapted from his Rosh Hashanah seder. Articles by Zion and other Hartman Institute scholars can be found at shalomhartman.org.

מאתיים יהודים עלו החודש מארה”ב וקנדה

עולים חדשים מארה”ב ומקנדה עלו בחודש אוגוטס לישראל בטיסה מיוחדת של אל על וארגון נפש בנפש המעודד עלייה של יהודים לישראל. כרבע מתוכם הם צעירים וצעירות שצפויים להתגייס לצה”ל כחיילים בודדים. לראשונה העולים עברו הליך קליטה מלא במהלך הטיסה, והוענקו להם תעודות העולה על המטוס

זו הטיסה השישים וארבע שהוציא עד כה ארגון נפש בנפש בשיתוף משרד העלייה והקליטה, הסוכנות היהודית, קרן קיימת לישראל וג’י.אן.אף בארה”ב. בסך הכל מדובר בכשבעים וחמישה אלף יהודים שעלו עד כה לישראל בפעילות זו

נוסעי הטיסה הזו מתווספים ללמעלה מאלף שלוש מאות יהודים מצפון אמריקה שעלו ארצה מתחילת השנה. הם הגיעו מרחבי מדינות בארה”ב וקנדה. מניתוח נתוני העולים החדשים עולה כי הערים המרכזיות בהן בחרו להתיישב הן: ירושלים, תל אביב-יפו, רעננה, בית שמש, חיפה ועוד. מקצועות התעסוקה המובילים בקרב העולים הטריים הללו הינם: רפואה, חינוך, הנדסה, הנהלת חשבונות, עבודה סוציאלית, ריפוי בעיסוק ועוד

לראשונה הוחלט לבצע את הליך קליטה המלא לכלל העולים במהלך הטיסה עצמה: הם מילאו את כל הטפסים הרלוונטיים ותעודות העולה ניתנו להם כבר על המטוס. ולפיכך הדבר חסך עבורם זמן רב וטרחה בירוקרטית עם הגעתם ארצה

מנכ”ל נפש בנפש, הרב יהושע פס, ציין כי זהו המשך הגשמת החלום הציוני, והוא צופה שהעולים בטיסה זו ישתלבו בפסיפס המדהים של מדינת ישראל. הטיסה הנוכחית מרגשת במיוחד כיווו שהיא כוללת עשרות צעירים שעזבו את החיים המוכרים מאחור, כדי לעלות בגפם לישראל. הם בחרו להתגייס לצה”ל, לצד אנשי רפואה מנוסים שיחזקו את תשתיות שירותי הבריאות במדינה, אנשי חינוך, תעשייה והייטק ועוד. ואילו שר העלייה והקליטה, אופיר סופר אמר כי הוא שמח לפגוש את העולים החדשים עם נחיתתם בישראל. לדבריו תמיד מרגש לראות משפחות עם ילדים, צעירים ומבוגרים, שבחרו לעשות ציונות ולעלות למדינת ישראל. הוא איחל לעולים הרבים הצלחה רבה וקליטה קלה ומיטבית בארץ, ברוכים השבים הביתה

בסך הכל השנה צפוויים לעלות לישראל כאלפיים יהודים מארה”ב וקנדה. בנוסף לטיסה זו חודש, צפויות עוד תשע טיסות השנה בהם יגיעו כחמישים עולים בכל פעם

לקראת גל העלייה הצפוי, ערך ארגון נפש בנפש שלושה אירועי הכנה חגיגיים בהם השתתפו כשש מאות מועמדים לעלייה מארה”ב ומקנדה. כאמור כולם עתידים לעלות לישראל עד סוף השנה הנוכחית. האירועים התקיימו בניו יורק, מיאמי וטורונטו. האירוע בניו יורקי התקיים בנוכחותם של מנכ”ל נפש בנפש, שר העלייה והקליטה, שר העבודה, יואב בן צור ומנכ”ל משרד העלייה והקליטה, אביחי כהנא. במסגרת אירועים אלו, למשתתפים ניתנה ההזדמנות להיפגש באופן עם צוות מקצועי של נפש בנפש במטרה לקבל מידע וסיוע אישיים לקראת עלייתם הקרבה

שר העלייה והקליטה אמר שהוא התרגש לברך באירוע את מאות העולים החדשים שיעלו בקיץ הקרוב. העולים שיוצאים לדרך חדשה קיבלו החלטה לא קלה, אבל הוא בטוח שהיא ההחלטה הטובה ביותר. כשר העלייה והקליטה, הוא רואה את משימת קליטת העולים החדשים כמשימה עליונה וחשובה ביותר. יחד עם משאבי המשרד, הם ידאגו לקליטה טובה עבור העולים

מנכ”ל נפש בנפש ציין שלחגוג עם מאות עולים עתידיים ומשפחותיהם, שהגיעו לאירוע, בתמיכה וגאווה של בני משפתחם, זהו ללא ספק רגע מרגש ומחמם. אנו זוכים להיות חלק מסיפור העלייה של אלפי עולים היוצאים למסע הזה ומצפים בקוצר רוח לקבל אותם בקרוב מאוד ובזרועות פתוחות בביתם החדש שבישראל

מדיניות ההגירה של קנדה – חלק שני

האם יכולה קנדה לשלוח את המגרים לאזורים רחוקים ולא לא מאוכלסים?

אנחנו מדינה חופשית. אנחנו לא יכולים לכוון את ההגירה ולומר למהגרים שהם צריכים לעבור למקומות מרוחקים, אומר בוב דילון, מייסד ומנכ”ל חברת הנדל”ן מיינסטריט אקוויטי מהעיר קלגרי, בעצמו מהגר. אנחנו יכולים לעודד מהגרים חדשים ולתת להם תמריצים כדי להתיישב באזורים שונים של קנדה במקום בערים הגדולות.

העיר שלו ממחישה את הבעיה. גם אחרי העלאות הריבית בשנה שעברה, מחירי הבתים חברת בוצ’י דיוולופמנט, קבלנית של דירות להשכרה בקלגרי, עברה מלהציע חודש של שכירות בחינם לפני שנתיים לרשימת המתנה ליחידות שלה, משום שהיא לא מצליחה לעמוד בביקוש, אף שהגדילה את יעד הבנייה. זינוקים מפתיעים כאלה מחייבים אותנו לחשב מסלול מחדש, אמר מייק בוצ’י, סגן נשיא בחברה. אני רוצה ודאות משעממת

טלטלות כאלה בשוק הנדל”ן מורידות את התמיכה בהגירה בקרב הקנדים, לדברי דיוויד גרין, פרופסור בבית הספר לכלכלה של אוניברסיטת ונקובר בבריטיש קולומביה. אנחנו פותחים את הדלת לבעיות מהסוג שאנחנו רואים במדינות אחרות, הוא אומר. הימין הקיצוני ינצלו את זה, ולפחות חלק ממה שהם יאמרו על שוק הדיור יהיה נכון. זה ייתן אמינות לשאר הנראטיב שלהם. זה משחק מסוכן מאוד. הוא אומר שהממשלה מנסה להתמודד עם הבעיות בעזרת צעדים כמו הפיכת תוכניות הקליטה לאזוריות, כך שמהגרים יופנו לאזורים שיש להם יכולת קליטה גבוהה יותר. בנוסף, לממשלה יש תוכנית להביא יותר אנשים בעלי כישורים במקצועות שיש להם ביקוש גדול, כמו רפואה ובנייה תמיכה הציבורית בהגירה ברוב האזורים בקנדה היא עדיין גבוהה.

החששות בנוגע לשינויים הדמוגרפיים בולטים במיוחד בקוויבק, המחוז השני מאוכלס ביותר בקנדה. המחוז, שבו שפת האם של רוב התושבים היא צרפתית, התנגד להעלאת יעד התושבים הקבועים שלו, והשאיר אותו ברמה שנמוכה במחצית מהיעד הממשלתי. הפרמייר של קוויבק, פרנסואה לגו, אמר שהמחוז לא יסכים לקבל עלייה במספר המהגרים בשיעור חד כמו בקנדה כולה, מחשש שזה יוביל לירידה במעמדה של השפה הצרפתית, גם אם משמעות הדבר היא לאבד את המשקל הדמוגרפי של המחוז בתוך המדינה כולה

בה בעת, ארגוני תעשיינים קוראים שוב ושוב להגביר את ההגירה ולהוסיף יותר עובדים קבועים לכלכלה. חברות בקוויבק נאלצות לגייס עובדים זמניים כדי לאייש משרות, ומספר העובדים הזרים הזמניים שבהן זינק בשישים וחמישה אחוז בשלוש השנים האחרונות. בקנדה כולה תהליכי הסמכה של עובדים מקצועיים זרים לא עומדים בקצב ההגירה. בשל כך, עובדים מקצועיים רבים שהיגרו למדינה נאלצים לעבוד בדרגים נמוכים או לחכות שיכירו בכישורים שלהם.

תר ממחצית מהמהגרים שהגיעו לאחרונה התקבלו תחת הקטגוריה הכלכלית, כלומר עובדים מקצועיים ויזמים שנבחרים על בסיס היכולת שלהם להתבסס כלכלית בקנדה. אף שהעובדים האלה הם קהל היעד העיקרי של מדיניות ההגירה לצד יישוב מחדש של פליטים מספר העובדים הזמניים זינק בשנים האחרונות, מה שגרר ביקורת על כך שהם עלולים לפגוע בצמיחה בשכר ולהגדיל את האי־שוויון בהכנסות.

עם זאת, קנדה זקוקה גם למשרות שדורשות בעלי כישורים מקצועיים גבוהים וגם למשרות לבעלי כישורים נמוכים. רובם הגדול של המהגרים תורם לכלכלה, לדברי קווין מקניקול, מנכ”ל משאבי אנוש שפעולת באלבטרה ושעוזרת למקומיים ולתושבים חדשים להשיג עבודה. זה לא משחק סכום אפס הוא אומר. הם לא לוקחים שום דבר מאף אחד. הם מוסיפים, והכלכלה שלנו צומחת למען כולם, מה שאומר שיש יותר עבודה, יותר משרות ויותר כסף.

Zack exhibit celebrates nature

Enda Bardell (photo from Enda Bardell)

Creativity manifests itself in people’s lives in different ways and at different times. For Enda Bardell, various forms of art occupied her for decades, while Mike Cohene discovered woodcarving only a few years ago, on his way to retirement. Their double show, Artistry in Wood and Water, opened at the Zack Gallery on July 26.

Bardell told the Independent that she was born in Estonia. In 1944, when she was a young child, her family fled from Estonia, then occupied by the Nazis, to Sweden. Her mother worked at a paper factory there, and Bardell played with paper dolls she made herself. She also drew all the dolls’ colourful outfits. “I gave the dolls away to other girls, to make friends,” she recalled. “My first attempts at fashion design.”

A few years later, the family was forced to move again. The Russian communist government wanted the return of all the Estonians who had escaped the Nazis during the war, and Sweden was going to comply with that demand. But Bardell’s father didn’t want to live in communist Russia, so they became refugees again, this time ending up in Canada.

“In 1951, we came to Winnipeg,” said Bardell. “I went to school there and I desperately wanted to fit in. To belong. To be Canadian. I participated in many school clubs and activities. Entered an art class, too. My teacher praised me and recommended that I send one of my drawings to an interschool art competition. I did. And I won. I knew then that I was an artist.”

Interested in landscapes and abstracts, Bardell painted a lot as a teenager, but, after her high school graduation, she became deeply involved in fabric art. “I sold my batiks at craft fairs and house parties. People liked them, and someone suggested I should open my own store,” she said. “I did. I designed lots of different textile objects: skirts, pillowcases, aprons, etc. I felt that I needed a business course, in addition to my art education, so I took it. My store was very successful.”

But, as soon as the store achieved that success, running it lost its challenges. “I became bored,” said Bardell. “It was time for a change.”

She sold the store and did many other things in her professional life. “I always want to try something new, something I’ve never tried before. At one time or another, I was a lamp designer. I worked in banking. I was a realtor. I designed costumes for the Vancouver movie industry,” she said.

She also traveled a lot. “I have visited 38 countries. I like adventures, like it when I can’t speak the tongue. Then I have to express myself through body language. I have to be creative,” she said.

Art always shimmered on the periphery of her life, a constant creative supplement to her various commercial careers. First, abstract oils and acrylics, and, later, watercolours. Painting eventually metamorphosed into the focus of her existence. In the past two decades, she has participated in multiple solo and group exhibitions in Canada and abroad. In 2008, she even participated in an art show in her native Estonia, the Estonian Art in Exile exhibition at KUMU, the National Museum of Art in Tallinn. KUMU acquired one of her acrylic abstracts for their permanent collection; another of her paintings is in the Tartu Art Museum in Estonia. Her paintings are represented by many local galleries.

The current exhibition at the Zack is the result of a trip Bardell took to Yukon shortly before the COVID pandemic temporarily closed all travel. “My son lives in Yukon,” she said. At his prompting, she applied and was granted residency for one month at Ted Harrison Cabin in 2018. “We hired an RV and traveled there for two weeks,” she said. “Yukon was amazing: mountains, rivers, lakes. The place resonated with me. I took 1,400 photos during our travels. Based on the selection from those photos, I painted 40 watercolour pieces during my stay at the cabin. It was a privilege to stay in that wonderful place, especially because I had met Ted previously.”

Many of Bardell’s paintings in this series involve rivers and lakes. “I like water,” she said. “I have always lived on the water, except for one year in Winnipeg. I swim year-round here, summer and winter. Sometimes, I have seals swimming with me. It feels magical.”

When she submitted her Yukon series to the Zack Gallery, it was accepted, on the condition that it would be a double show, as gallery exhibitions must have a Jewish connection. Bardell’s Jewish connection became Mike Cohene, a local woodcarver. His colourful carved fish complement perfectly Bardell’s watercolours of Yukon’s rivers and lakes.

Unlike Bardell, Cohene didn’t do anything artistic until 2009. “I had a solid clothing business,” he said. “Awhile back, I started thinking about retiring and selling the business.”

photo - Mike Cohene
Mike Cohene (photo by Linda Babins)

In the summer of 2009, Cohene visited Steveston Farmers Market. “They had a booth of the Richmond Carvers Society – I thought their works were outstanding,” he said. “I always whittled but I never considered myself artistic. I started talking to the man in the booth, expressing my admiration. He said anyone could learn to do it. He invited me to come to the club meeting in September. I went.”

Since that day, he has learned a lot about the artistry and the technique of woodcarving. His journey began with woodcarving classes at the society. Later, he took a course at Emily Carr University of Art + Design and enrolled in carving workshops.

“My first carving was a bear cub,” he said. “Then I made a dolphin. Then I started carving fish and birds…. I’ve always been a fisherman, but I never studied fish anatomy before. I caught a fish and tossed it into a bucket. Now, I catch a fish and study it: the fins, the tail, the scales, how the colours change. I look at fish from a new perspective.”

In 2017, Cohene participated in his first two-artist exhibition at the Zack Gallery, with photographer Joanne Emerman. Since then, his art has become even more refined. “I learned more sophisticated techniques and tools,” he said. “I got several residencies in B.C. and Oregon.” Three years ago, he began teaching woodcarving to other Richmond Carvers Society members.

To create his wooden creatures as life-like as possible, Cohene uses various reference materials. “Mostly I use my own photographs,” he said. “When other people photograph wildlife, they give it their own interpretation, but I want to follow my own vision.”

His statues of fish include rocks and corals, all carefully carved and painted in bright, realistic colours. “Sometimes, one statue takes up to 20 coats of paint – different wood parts absorb paint with different intensity,” he explained.

He also uses tree branches as mounting blocks – they are not carved, just sawed off, polished and lacquered. “I only use dead wood for my statues. I often walk along the beach and pick up interesting pieces of driftwood. I’ve never harmed even one living tree,” he said.

Recently, Cohene has started exploring First Nation carving. The motifs attract him, and he has several pieces on display at the gallery, including two decorative oars.

He also creates Judaica – mezuzot, chanukiyot and dreidels – some of which can be seen at the gallery. Cohene has been to Israel 34 times. “Once, I brought 12 kilograms of olive wood with me from Israel, and I make many of my Judaica pieces from the reclaimed Israeli wood,” he said. “Olive wood has such a beautiful texture. And dreidels are fun to make.”

Whatever he works on, Cohene always gives it his all. “For me,” he said, “woodcarving is a form of self-fulfillment.”

Artistry in Wood and Water runs until Sept. 5. To learn more, visit the artists’ websites: endabardell.com and mikecohene.com.

Olga Livshin is a Vancouver freelance writer. She can be reached at [email protected].

VHA’s new principal

“Children want to be heard and validated for what makes them unique at all ages, just like us adults. The old adage that children should be seen and not heard is exactly the opposite of what we need from kids today,” Ellia Belson told the Independent.

photo - Ellia Belson, principal of Vancouver Hebrew Academy
Ellia Belson, principal of Vancouver Hebrew Academy (photo from Ellia Belson)

Belson is the new principal of Vancouver Hebrew Academy. She comes to VHA from King David High School, where she was the director of Jewish life, and has also taught at Vancouver Talmud Torah. “The experience gives me insight into the learning process and what motivates children to learn at different stages of their lives,” she said. “While a child in Grade 2 will be motivated by classroom activities, by the time they are 11, they are already starting to differentiate themselves from their parents and looking for ways to express their individuality.”

Belson takes over from the team of Ian Mills, Shannon Brody and Rivki Yeshayahu, who supported VHA while the school “looked for a principal who can lead an Orthodox Jewish school in such a unique city as Vancouver,” said Leslie Kowarsky, VHA board president. Prior to this trio, Rabbi Barak Cohen was principal for a year, after having taken the helm from Rabbi Don Pacht, who served as the school’s head for 17 years.

“We are thrilled to have secured Ellia Belson as our new principal,” said Kowarsky, noting that Belson has a master’s in special education from the University of British Columbia. Belson attained her teacher certification and bachelor’s from Simon Fraser University, and her resumé also includes Judaic studies for teachers from Bais Rivkah Seminary and Touro College in New York and Hebrew University in Israel, as well as other education training. In addition, she has more than 10 years’ experience at Energex Energy Management Systems Inc., a company started by her husband Rami.

“She is a Vancouver native, and many of our families remember fondly that her father, Sol Pavony, was himself the founding principal of what was then Vancouver Torah Academy,” said Kowarsky. “Mrs. Belson is already hard at work and is available to any prospective parents seeking an Orthodox Jewish education for their child.”

Belson’s education philosophy is focused on student-centred and inclusive learning.

“Students need multiple modes of learning to stay engaged and motivated. By providing students with multiple avenues to the curriculum and by offering choices, students feel a sense of control over their learning,” she explained. “For instance, a student might choose to read a storybook, a news article or a Gemara text to express their analysis on how one’s actions will have consequences. Then, they might choose to express this through writing, art or a PowerPoint. By recognizing a child’s individual learning style and offering different ways to access the information, you can provide opportunities for enrichment and academic achievement.”

For the coming year, Belson said the focus will be “on increasing our school spirit and joy for learning. We will be offering a new Judaic curriculum for Hebrew and Torah learning. We will be implementing a social-emotional program for all the classrooms, with opportunities for teacher growth through additional professional development. In addition, classes will enjoy extra teacher supports for those who need it.

“We want to emphasize the positives of our Judaism through experiential learning while keeping parents in the loop with consistent streams of communication coming home,” she said. “Our view is that a child’s academic and social learning happens as a team, which includes parents, students and teachers. We need to work together to reach our goals.”

VHA is also working towards expanding its existing daycare to open spots for infants and toddlers, “as there is a huge demand,” she added.

Belson’s ties to VHA are many. As Kowarsky noted, Belson’s father was the first principal of VHA’s predecessor, Torah Academy, which was started under the auspices of Rabbi Yitzchok Wineberg, head of Chabad Lubavitch BC.

About that family connection, Belson said, “It is an incredible feeling of responsibility to our VHA community. He was my mentor in every way and my inspiration for what a person should be. Humble, wise, attentive, full of love for every person – he was a true educator and authentic to his beliefs.”

While Belson herself was too old to attend VHA by the time it started – she attended VTT as a child – all four of her kids attended VHA.

“Each of our Jewish schools has a lot to offer our children and each has its own emphasis and values,” she said. “At VHA, the feeling is for living a Jewish life that is accepting of who you are no matter where you come from, your socioeconomic status or your level of religiousness. At VHA, the emphasis is on being your best self, with kindness to others and a cultivating a strong Jewish identity. Having a place to be accepted, whether Orthodox or not, was very important to me then and now.

“VHA has historically been a school known for its academic excellence and many of its alumni are, today, successful doctors, lawyers, teachers and rabbis. I took on this position,” she said, because “having no Orthodox school for our children would have far-reaching consequences to our wider Vancouver Jewish community.”

Belson concluded, “I’m excited and positive about contributing to VHA’s sense of excitement for learning. I think we have a bright future and an opportunity to implement modern teaching strategies within our ancient traditions.”

To give up is un-Israeli

Israelis might be among the world’s most resilient people. Across 75 years of constant war or threats of war, terrorism, geopolitical isolation and global political assault, the Israeli people have built one of the world’s strongest democracies and most powerful economies.

Faced with an endless succession of external existential threats, not to mention internal divisions, Israelis have fought hard to survive and build the sort of state that accommodates, however imperfectly, the diversity of Jewish (and non-Jewish) identities encompassed by the population.

This is now under threat. The current government’s efforts to chip away at democratic structures is a grievous concern. And the political disruption is having demonstrative economic impacts as well. The “startup nation” has seen investment nosedive this year. In the first half of 2023, private financing fell 29% from the previous six-month period and 67% from the same period a year earlier.

While the economic numbers are the most tangible measure of the dangers of political instability and skirmishes, an opinion poll number stands out as at least as grave. A survey last month indicated that 28% of Israelis are considering leaving the country.

A recent feature story about a colony of expat Israelis who have made Hebrew a common sound on the streets of Thailand cited affordability and a laid-back lifestyle as among the draws that have brought more than 100 families to the town of Ko Pha Ngan in the last year alone. These families joined hundreds of Israelis who had already set up homes there. The Times of Israel reports most migrants cite Israel’s “pressure cooker” atmosphere as a leading reason for their move. We get that. People deserve to live the lives they want.

What is more challenging to understand is Israelis who are motivated to quit the country because they don’t like its political direction. The same opinion poll that said more than a quarter of Israelis are considering emigration showed that the current government would be headed for (by Israeli standards) a decisive defeat if an election were held now. Shouldn’t that count for something?

A plurality of Israelis seems poised to oust the government (if given the chance) and yet, rather than seeing this poll as a harbinger of hope, the children and grandchildren of those who persevered against enormous and impossible odds to rebuild the Jewish homeland are ready to give up the fight. (And, of course, we mean “fight” figuratively. Despite the fact that 56% of Israelis worry about civil war, the institutions the current government is attacking, though battered, are still strong and should not yet be dismissed as ineffectual.) If 28% of Israelis left, you can bet that the government that most of them oppose and which led them to abandon their homeland would be reelected in a landslide and be given a free hand to remake the country in the image they want.

We are worried by the apparent depth and breadth of the hopelessness. But hundreds of thousands of Israelis not only wish to change the government, they are taking to the streets every single week for many months to register their disapproval. Many of these are people who have never before engaged in politics. If the current government is traveling down untrodden paths of autocracy and iniquity, it is not meaningless that an enormous movement is amassing in response, potentially laying the foundation for a future sea change.

A lesson from close to home might be instructive. In the 1980s, British Columbia’s Social Credit government instituted a “restraint program” inspired by Reaganomics and Thatcherism that led to mass marches in the streets. Hopelessness gave way to one of the biggest mass mobilizations in the province’s history, in the form of Operation Solidarity. Long story short, that opposition movement, in a sense, emerged into the movement that is now dominant and that has transformed the province, the New Democratic Party having won one of the biggest majority governments in history, in 2020. John Horgan, the former premier who led the New Democrats to that huge victory, was inspired to get involved in politics during that tumultuous earlier time.

Presumably, an entire new generation of Israeli leaders are likewise being forged in reaction to the current developments. Whether they have the impact that British Columbia’s opposition movement-cum-government has had depends on whether they turn this moment into a lasting movement.

If we can point to any reason to lose hope, it is less the direction of the current government than, on the other side, the loss of hope and determination itself. If the policies of the current government seem un-Israeli to many of us, it seems no less un-Israeli to look at an existential challenge and give up.

Keil chairs annual campaign

Shay Keil, this year’s Jewish Federation of Greater Vancouver annual campaign chair, will share his story at the opening event on Sept. 10. (photo from Jewish Federation)

Gifts to the Jewish Federation of Greater Vancouver annual campaign inspire stories with direct human impacts, says Shay Keil, this year’s campaign chair. He’s knows – because he is one of those stories.

“There are real people behind those gifts and I am one of those people,” he told the Independent. “I was a beneficiary of generosity from this community in my earlier days, when my family required financial assistance in order for me to participate in Jewish life in Vancouver – that means being on subsidies to go to the Jewish day school and Jewish day camps. I will share my story of how their Federation gifts decades ago inspired my Jewish journey that would never have happened without their financial support.”

Keil will bring his personal experience to hundreds of community members at the annual campaign opening event Sept. 10. Keynote speaker for the evening will be Eric Fingerhut, president and chief executive officer of the Jewish Federations of North America. Prior to this role, Fingerhut was the head of Hillel International. He is also a former U.S. congressman.

The event’s musical centrepiece will feature vocal trio Citizen West, made up of Marc Devigne, Cody Karey and Omer Shaish. The trio is known for their multilingual repertoire and three-part harmony, which spreads the message that “we are all global citizens, and through music, we can connect with individuals of all cultures and backgrounds,” according to the group’s website.

Keil, who is a senior wealth advisor at ScotiaMcLeod, said the opening event will emphasize the importance of every individual’s contribution to the greater whole.

“The campaign only has success when we all come together,” he said. “Little gifts matter just as much as big gifts, and increases of all sizes really have impact.”

While he hesitates to put a number to his fundraising goal, Keil said he aims to meet or exceed last year’s campaign achievement of $10 million.

While the pandemic is largely behind us, challenges remain for major undertakings like the annual campaign, he acknowledged.

“The main one is the high cost of living [and] the financial challenges that come with higher interest rate costs,” said Keil. “Although that will affect some, it will affect others less so and our objective will be to continue to ask for increases among those who have the ability to do so.”

As someone who knows personally the impact of the annual campaign on its many beneficiaries, Keil is deeply devoted to the community in general and to the Federation campaign in particular.

“I remain committed to community and this is just yet another example of how I express that,” he said.

The campaign opening event takes place at 7 p.m., Sunday, Sept. 10, at Congregation Schara Tzedeck. Tickets ($18) are at jewishvancouver.com.

SOS campaign online

For the SOS – Starting Over Safely summer campaign at chwsos.ca on Aug. 22, donated funds will be matched three times. (photo by Ben Kelmer)

CHW (Canadian Hadassah-WIZO) is in the midst of its third annual SOS – Starting Over Safely – summer campaign, aimed at empowering victims of domestic violence in Canada and Israel. Building upon the success of last year’s campaign, CHW has expanded its support for Franny’s Fund, ensuring an availability of funding in Vancouver, Calgary, Ottawa, Montreal and Toronto. Franny’s Fund was created to fill gaps for urgent needs like therapeutic counseling and legal support for women and their children who are navigating the criminal justice system.

In Canada, where domestic violence remains a critical issue, one woman is killed in a violent act every 48 hours. The spike in domestic violence that began during the pandemic is not diminishing and instead continues to increase. In Canada, it has increased by 27% since 2019. Similarly, Israel has experienced an escalation, with a 50% increase in femicide in 2022 – 17 women have lost their lives to domestic violence in Israel in the first six months of this year.

SOS – Starting Over Safely focuses on three campaign priorities: Franny’s Fund in Canada, WIZO programs, and the Michal Sela Forum in Israel. The campaign goals include empowering at-risk women and children to break the cycle of violence, access to critical resources, provision of essentials and opportunities for economic independence, and the establishment of a supportive network for women in similar circumstances. Additionally, the campaign aims to fund specially trained canine protection and respite summer camp experiences for at-risk youth.

“CHW firmly believes in the right of every individual to achieve their full potential while living in safety and security,” said Lisa Colt-Kotler, CHW chief executive officer. “Together, we have the power to empower.”

Established in 1917 by Jewish women, CHW (chw.ca) is a non-political, non-partisan national network of volunteers that believes in the advancement of education, healthcare and social services, transcending politics, religion and national boundaries. To support the SOS – Starting Over Safely 2023 campaign, there have been events held across the country. The CHW Montreal Walk took place on Aug. 6 and the CHW Vancouver Walk on Aug. 13, at Jericho Beach Park. The CHW Calgary Walk will take place on Aug. 20 and Montreal’s Online Bridge Tournament on Sept. 6. On Sept. 10, people can empower victims of domestic violence by supporting the CHW National Garage Sale held in cities across Canada.

Most importantly, on Tuesday, Aug. 22, CHW will host a 27-hour online crowdfunding campaign, beginning at 9 a.m. PST. The fundraising target for the campaign is $400,000, with all donated funds being matched three times by a dedicated group of donors known as the “Matching Heroes.” To contribute or learn more about CHW’s initiatives, visit chwsos.ca.

– Courtesy CHW