Az Yashir is an original Jewish music album of songs for Shabbat from singer and composer Yair Rosenberg. As a journalist, Rosenberg has interviewed White House officials, profiled Israeli prime ministers, covered Jews in baseball, and even chronicled the translation of Harry Potter into Yiddish. But, for the last seven years, he has been working on something different.
Az Yashir takes listeners through the experience of the Jewish Sabbath, combining centuries-old lyrics with contemporary musical influences ranging from Irish folk to EDM. With this debut album, Rosenberg follows in the footsteps of his grandfather, Rabbi Israel David Rosenberg, a Chassidic composer who escaped the Holocaust through Shanghai and whose songs from that time are still sung to this day.
Az Yashir features eight original compositions and two new adaptations, performed by Rosenberg, backed by 20 different musicians and produced by Charles Newman of Mother West.
Flame Towers, in the capital city Baku, reflect the forward-looking economy and the ancient Zoroastrian roots of the Azerbaijani people. (photo by Pat Johnson)
It is a Muslim-majority country where Jews proudly draw visitors’ attention to the fact that their synagogues and day schools receive government funding and require no security. It is a majority-Shiite country with a primarily Turkic population, where Turkish flags wave alongside Azerbaijani standards. Yet, among its closest allies is Israel, which a survey indicates is the second most admired country among its citizens. It provides 40% of Israel’s oil and receives vital security and defence cooperation from the Jewish state. One of the country’s greatest modern heroes is a Jewish soldier who died defending the country in 1992.
Azerbaijan is an enigma that defies assumptions, especially when it comes to its Jewish citizens, who have experienced almost nothing but neighbourliness from their Azerbaijani compatriots for two millennia.
Along with a small number of other Canadian journalists and community activists, I was a guest last month of the Network of Azerbaijani Canadians during an intensive weeklong immersion in the country, including its Jewish present and past.
I won’t pretend I didn’t have to Google Azerbaijan to place it alongside its Caucasus neighbours Armenia and Georgia, between the Black and Caspian seas, inauspiciously bordered by two rogue nations, Iran and Russia. Like many people, my knowledge of Azerbaijan was limited to its 30-plus-year conflict with Armenia over the disputed Karabakh region, a conflict that has led to allegations of war crimes, ethnic cleansing and atrocities on both sides.
We traveled to Karabakh, a place of ghostly, abandoned, war-destroyed cities and countrysides plagued by an estimated million landmines. Helmeted workers pace slowly through what were once farms in the almost unimaginably Sisyphean task of demining a half-billion square metres of land. (Israeli drones and artificial intelligence are helping the process.) We visited cemeteries and monuments, drove highways lined for kilometres with portraits of war dead.
In a distinct counterpoint to this carnage, we visited the country’s Jewish residents and learned of the history of Jews and non-Jews in this place, a story of almost unprecedented fraternity unusual for any country, not least a majority Muslim society in a place where ethnic and territorial conflicts, and the ebb and flow of empires, has conspired against peace.
A history of diversity
Azerbaijan was a deviation on the standard Silk Road route, and so people were long familiar with those from the west and the east. But its economy exploded in the latter half of the 19th century, when oil was discovered. By 1901, the region, part of the Russian Empire, was producing fully half of the world’s oil.
This ancient and modern history brought waves of Jews, beginning in biblical times. The oldest communities of Jews in Azerbaijan are known as Mountain Jews, or Kavkazi Jews, whose Persian-Jewish language is called Juhuri. Neither Ashkenazi nor Sephardi, the Mountain Jews maintain some Mizrahi traditions and their practices are heavily influenced by kabbalah. They trace their presence back to the Babylonian exile following the destruction of the First Temple, in 586 BCE, but these ancient communities have been joined in more recent times by other migrants.
Jews from neighbouring Georgia, where communities have also lived since the Babylonian exile, migrated to Azerbaijan during the first oil boom, in the late 19th century. After the 1903 and 1905 Kishinev pogroms sent terrified Jews from across the Russian Empire fleeing to the New World and elsewhere, a group of Ashkenazim moved from throughout the empire to Azerbaijan, drawn by its reputation for intercultural harmony.
Today, Mountain Jews make up about two-thirds of the country’s Jewish population. (Ballpark estimates are that there are 30,000 Jews in Azerbaijan.) Most Mountain Jews – 100,000 to 140,000 – now live in Israel and there is a significant population in the United States. Those who remain, however, deflect questions about why they have not made aliyah or migrated to Western countries.
“This is my homeland. Why should I leave?” asked Arif Babayev, the leader of the Jewish community in the city of Ganja, adding: “I don’t know what antisemitism is. I’ve never experienced it.”
The community of Qırmızı Qəsəbə, or Red Town, has been known as “Jerusalem of the Caucasus” and also as “the last shtetl in Europe.” It is said to be the only all-Jewish (or almost-all-Jewish community) outside Israel. The streets of the mountain village, in the northeast region called Quba, were quiet on a November Sunday. Many of the people who call the village home actually spend most of the year working in the capital city Baku, returning in summer to what amount to summer homes. The older community members and a few families stay year-round.
Three synagogues in the town survived the Soviet years – two still operating as congregations and one transformed into an excellent museum with original artifacts and in-depth exploration available on interactive screens where congregants once davened. The two synagogues, active on Shabbat and holidays, are intimate, magnificent structures. The Six Dome Synagogue, dating to 1888, was used as a warehouse and as a shmatte factory during the Soviet period and was restored and reopened for use in 2005.
The Six Dome Synagogue, which dates from 1888. (photo by Pat Johnson)Interior of the Six Dome Synagogue, which was restored to use by the Jewish community in 2005. (photo by Pat Johnson)
Throughout history, the Jews of the area worked in viticulture (their Muslim neighbours were ostensibly forbidden from alcohol-related tasks, though this is not a country with a large strictly observant religious population), tobacco growing, hide tanning, shoemaking, carpet weaving, fishing and the cultivation of the dry root of the madder plant, which is used in dyeing textiles and leather.
In the 1930s, there was a Stalinist crackdown on Judaism, but circumcision, kosher slaughter and underground Torah study survived. Since the end of the Soviet era and the dawn of independence, in 1991, Jewish life has both thrived and shrunk – many emigrated, but those who remained have revivified their cultural and religious roots.
In wealthy and modern Baku, signs of a flourishing Jewish community are found at two government-funded Jewish schools, each with about 100 students. They follow a government-created Jewish studies curriculum that includes Hebrew, Jewish history and tradition, as well as the official curriculum of the Azerbaijani education ministry. Like so many other places throughout the country, the school is festooned with photographs of the current president and his late father and predecessor.
The school’s leadership note that there is no security outside the institution, unlike in France or even Israel. The school is in a complex that includes a non-Jewish school and the students compete together in intermurals. Jewish and non-Jewish students celebrate the Jewish holidays together.
Nearby, the Sephardi Georgian congregation and the Ashkenazi synagogue share a building that was funded by the national government. The two sanctuaries are on different floors, each with their distinctive internal architecture and warm, inviting sanctuaries.
Ambassador optimistic
George Deek was the youngest ambassador in Israel’s history when appointed to head the embassy in Baku, in 2018. An Arab-Christian from a prominent Eastern Orthodox family in Jaffa, Deek was a Fulbright scholar at Georgetown University and held previous posts at Israeli missions in Nigeria and Norway. He is also, he noted, the Israeli diplomat geographically closest to Tehran.
The ambassador sees parallels between Azerbaijan and Israel, which are both young countries made up of people who are used to being bullied by their neighbours. Both peoples understand what it is to be small and to struggle to preserve one’s own culture, he said.
In addition to the large swath of Israel’s oil supply that comes from Azerbaijan, there is growing trade and cooperation between the countries across a range of sectors. In addition to strategic partnerships, they are sharing agriculture and water technologies in conjunction with the Arava Institute for Environmental Studies, in southern Israel. An Israeli company is building a Caspian desalinization plant and Israeli drip irrigation technology is being applied to Azerbaijani farms.
Tourism is a growing sector and Israel is a significant market: by next year, there will be eight flights weekly between Baku and Tel Aviv on the Azerbaijani state carrier, as well as regularly scheduled tourist flights on Israir.
Deek shared the results of a survey that seemed to provide proof of the historical and anecdotal things we had been hearing about the Azerbaijani connection not only to their Jewish neighbours but to the Jewish state. In a poll measuring Azerbaijanis’ positive opinions about other countries, Turkey came first and Israel second.
Despite all this upbeat news, and despite the fact that Israel has had an embassy in Baku almost since Azerbaijan gained independence, the diplomatic mission was not reciprocated, even as trade and person-to-person connections expanded. There is a range of geopolitical explanations for the lack of an Azerbaijani embassy in Israel and Deek told our group he hoped that Azerbaijan would soon be able to open one there. And, just a few minutes after we left our meeting with the ambassador, our guide received a phone call – Azerbaijan’s parliament had just approved a resolution to open an embassy in Israel.
The decision, after all this time, is due to a confluence of events. There had been fear of an Iranian backlash to more overt relations between Azerbaijan and Israel, but global disgust over the Iranian regime’s crackdown on anti-government protesters may have diminished Azerbaijani concerns. The close relationship between Azerbaijan and Turkey was probably another factor. With Turkish-Israeli relations back on a somewhat even keel after a chilly period, the time may have seemed right. With the long-simmering Karabakh conflict now concluded, as far as Azerbaijan is concerned, by the 2020 war that returned the region to Azerbaijani control, the country may be less wary of making waves among Muslim allies. That fear would likely be additionally assuaged by the Abraham Accords, which make warm Azerbaijani-Israeli relations less remarkable than they might have been just a few years ago. (Azerbaijan’s anti-Israel voting record at the United Nations is still a disappointment that some observers hope changes as ties grow.)
The tight relationship between Azerbaijan and Israel is, of course, viewed by Iran as a Zionist plot. Iran has both internal demographic and external security concerns about Azerbaijan. There are almost twice as many ethnic Azerbaijanis within the borders of Iran – about 15 million – than there are in the country of Azerbaijan, and the Islamic revolutionary regime doesn’t want any nationalist rumblings. Beyond this, the very existence of a secular, pluralist Azerbaijan stands as an affront to Iran. Azerbaijan is a majority Shi’ite country, like Iran. It is geographically and demographically small and, in the imagination of Iranian fundamentalists, it should be the next domino in the ayatollahs’ plan for regional domination. Instead, despite the familial ties across the Azerbaijani-Iranian border, intergovernmental relations are frigid.
What is it about Azerbaijan?
A new embassy. Burgeoning trade and tourism with Israel. Centuries of good relations between Jews and non-Jews. A level of comfort and security unknown to Jews in almost any other country, certainly any Muslim-majority place. What is it about Azerbaijan?
I asked a few people – religious leaders, a member of parliament, Jews and non-Jews – what the secret sauce is for the Azerbaijanis’ exceptional relations with their Jewish neighbours. No one had a pat answer.
It was people-to-people contact, one person told me. There was never a ghetto; Jews were integrated and part of a larger multicultural society. One theory is that, more recently, there have been lots of Jewish teachers in the school system, so Azerbaijanis get to know and respect Jewish people growing up. Another explanation is that Azerbaijanis view their national identity above their religious or other particular identities, so religious differences are not as divisive as in many places – a factor probably accentuated by decades of Soviet official atheism.
Rabbi Zamir Isayev, who leads the Georgian Jewish congregation in Baku, doesn’t have a simple explanation for why Azerbaijan, among the countries of the world, seems to be so good for the Jews. It’s simply in the nature of the Azerbaijani people, he says.
Azerbaijani history celebrates a number of notable Jews. The Caspian Black Sea Oil Company, which was central to the creation of the region’s dominant resource sector, was founded by Alphonse Rothschild, a French Jew, and other Jews have been involved in a range of resource and other sectors over the years.
In the short-lived government of the first independent republic of Azerbaijan, 1918 to 1920, the minister of health was a Jewish pediatrician, Dr. Yevsey Gindes. That government was also the first democracy in the Muslim world and among the first in the world to grant women the franchise. Like many countries that emerged from the collapse of the Russian Empire, Azerbaijan was quickly subsumed into the new Soviet Union.
Lev Landau, Azerbaijan’s 1962 Nobel Prize winner in physics, is widely fêted. Garry Kasparov, considered by some the greatest chess player of all time, is a (patrilineal) Jew from Azerbaijan. A long list of academics, athletes, musicians and business innovators have risen to the top of their fields in the country and abroad and are celebrated both as Azerbaijanis and as Jews. A hero from recent times seems to elicit an especially emotional connection.
The conflict with Armenia, which began in the late 1980s and culminated most recently in a 2020 war, remains understandably fresh in the national consciousness. Highways and villages display thousands of portraits of war dead and the Alley of Martyrs in the heart of Baku is the final resting place of 15,000 Azerbaijanis, many from the final throes of Soviet domination and the two wars with Armenia. Among the most visited graves at the sprawling memorial park is that of Albert Agarunov.
The grave of Azerbaijani national hero Albert Agarunov, decorated with Azerbaijani and Israeli flags. (photo by Pat Johnson)
Agarunov was a young Jewish Azerbaijani who volunteered with his country’s defence forces and was a tank commander during the Armenian capture of the strategic Karabakh town of Shusha on May 8, 1992. The 23-year-old, already apparently such a legendary figure that the Armenians had put a bounty on his head, stepped out of his tank to retrieve bodies of slain Azerbaijani soldiers from the road when he was killed by sniper fire. Agarunov was posthumously named National Hero of Azerbaijan and was buried at the solemn national monument, in a service attended by both imams and rabbis. Today, Jews place stones on his grave and others place flowers.
In terms of Azerbaijani-Israeli relations, the large number of Azerbaijani-descended Jews who live in Israel create natural familial ties between the two places. Jewish remittances from Azerbaijani oil wealth helped purchase land in Palestine, an early portent of a connection between the two places. According to one museum piece, Jewish horse wranglers from the Caucasus made aliyah and became protectors of early kibbutzim and moshavim and helped put down the 1929 Hebron massacre, although I cannot find reference to this role online.
Whether that last detail is factual or not, what seems undeniable is that the story of Jews in Azerbaijan stands out as a model of coexistence and good neighbourliness in a world that has not always been so kind. This is a story that deserves to be told more widely.
One of the ways to prepare a child for a vacation is to start small. For example, take them to a local aquarium or other nearby attraction to get them used to the idea of touring. (photo from Dawn M. Barclay)
Planning a successful vacation when you have a child with ASD, ADHD, bipolar disorder and similar issues takes time, patience and practise but, in the end, you can build good memories that will last a lifetime. More great news: these tips can work for neurotypical families as well.
Here are the basics:
Understand the challenge. All children crave routine and predictability; it’s their comfort zone. Travel draws them out of their zone and into the realm of the unfamiliar, leaving even neurotypical children anxious and inflexible. Your goal is to help the child preview aspects of the vacation long before the vacation begins, in order to establish expectations of a new routine with elements now made familiar.
Start small. Introduce the concept of travel by reading children picture books featuring their favourite characters in travel situations. (Your local librarian can recommend some.) Role-play various travel scenarios, such as going through airport security or hotel check-in. Programs like Wings for Autism can provide a dress rehearsal before the main event. Watch videos on YouTube or those provided by the travel supplier that show each aspect of the vacation, including the hotel. Consider creating a social story about each aspect of the trip and review it with the child regularly. And try “mini experiences” like an overnight stay at a relative’s house before a hotel stay, or “tours” to local zoos, aquariums or even a flea market – now relabeled as a scavenger hunt.
Get buy-in. Another way to create predictability is to give the child some say in aspects of the trip. Discuss potential autism-friendly or autism-certified hotels, resorts, theme parks and other venues with a professional who has done the research for you, such as a certified autism travel professional. Then present a few parent-approved vacation options to the child and ask them to choose. You can do the same for daily activities as you prepare your itinerary (either written or in picture form). That gives you a new “routine” the child can anticipate, one where they have a personal stake in its success. Also allow the child to choose some of the clothing they’ll bring and let them help you pack. Make them active participants in their own holiday.
Make it child-centric. Traveling with youngsters, be they neurotypical or neurodiverse, can never match the pace you set when traveling before they arrived. It’s no holiday for you if you’re lugging an exhausted child on your back through a theme park. Instead of trying to cram four or five stops into your itinerary each day, plan for one or two. Try to make some of those stops extra-special by feeding into the child’s unique interests. There are specialized museums around the country for lovers of trains, insects, dinosaurs, or whatever their passion. Then set aside the afternoon to decompress at the pool or in front of the television.
Weed out potentially upsetting stimuli. Many children on the autism spectrum have sensory issues. Try to anticipate potential overload and introduce some of the unique sensory experiences in advance. For example, if you live in warmer climes and you’re heading somewhere like Alaska, practise wearing heavier and layered clothing. Or, if your child hasn’t experienced a beach, buy some sand at a crafts store, lay out a tarp and let the child feel the sensation of walking on sand before leaving on your trip.
Pack a “go-to bag.” Pack a customized bag containing the child’s favourite toys, snacks, a change of clothes and a trash bag (for any soiled ones), anti-nausea medication, noise-canceling headphones, surprises in gift bags (think Silly Putty, pens, an Etch-a-Sketch), and a preloaded iPad with kid-friendly shows and games. Keep your bag accessible and dole out the surprises to provide distractions if overwhelm sets in or plans go awry.
Remember, kids are kids. Any child can grow bored, weary and have a meltdown. Parents who think ahead, prepare their child for the new experience and are equipped to alleviate any anxiety, will be able to smooth the way while traveling.
Dawn M. Barclayis an award-winning author who has spent a career working in various aspects of the travel industry. She started as an agent with her parents’ firms, Barclay Travel Ltd. and Barclay International Group Short-Term Apartment Rentals, and then branched out into travel trade reporting with senior or contributing editor positions at Travel Agent Magazine, Travel Life, Travel Market Report and, most recently, Insider Travel Report. Her new book is Traveling Different: Vacation Strategies for Parents of the Anxious, the Inflexible and the Neurodiverse (Rowman & Littlefield Publishers, 2022). Learn more at travelingdifferent.com.
Vancouverite Eitan Nurick, right, with Aardvark madrich (counselor) Alon. (photo from Aardvark Israel)
“When my siblings came back from their year abroad and couldn’t stop raving about it, I couldn’t help but experience it myself. When the day came and the program started, I was anxious, as expected, but mostly excited,” said Eitan Nurick, 18, who went to King David High School.
Nurick was referring to Aardvark Israel, which offers four-to-10-month gap-year programs in Jerusalem and Tel Aviv, specializing in internships; volunteering, partnered with Masa Israel Journey and Israel Volunteering Association; and technology, partnered with the Developers Institute.
“The biggest learning curve was definitely figuring out how to live with four complete strangers,” said Nurick, from Tel Aviv. “I learned that the most important thing to do was to communicate and let your roommates know what you need, eventually coming to a decision that works for everyone.
“Something that I have been especially loving is my internship,” he said. “I work at Inklude, a tattoo studio…. While running the social media, and overall helping out around the studio, I have also been given the opportunity to learn how to tattoo, which ties in perfectly with my love for art. I really feel like I have been welcomed into the workplace and have made meaningful connections with my co-workers. So far, my experience in Israel and with Aardvark Israel has been amazing. I have been able to strengthen my bond with my religion and culture, as well as learn lifelong skills that will stick with me forever.”
Toronto student Lisa Fireman, 18, who attended TanenbaumCHAT high school, also is benefiting from her internship, which is at Eden Gallery in Tel Aviv. She described it as her favourite part of Aardvark.
“I am currently helping plan four events for Art Basel in Miami,” she said. “This has been the experience of a lifetime for me. I love my boss here and feel as if I am being trusted and treated as a real member of the Eden Gallery team. As someone going into art history in university, this could not be a more ideal internship. I love spending my days at the gallery, knowing that this experience will help me in my future path.”
She admitted, “It can be stressful living alone, but I wouldn’t want to do it in any other way. I have gained so much independence, friends I love with my whole heart, and a job that makes me feel so fulfilled.”
Toronto’s Lisa Fireman, second from the left, on a Shabbaton with fellow Aardvarkians Maya, Hayley and Dina. (photo from Aardvark Israel)
Fireman is preparing for her spring semester in Jerusalem.
“A lot of the gap year promotional testimonies write as if gap year is all peaches and sunshine,” she said. “While they aren’t wrong about how much fun it can be, being on Aardvark is so much more than that. My gap year story started last October, when my best friends were considering gap year programs. Out of a fear of going into college without them, I started looking into Aardvark Israel…. I fell so hard for the program that, even when all of my friends eventually decided against gap year, I still committed to spending time on Aardvark. So I went. Absolutely alone. And it was as terrifying as it sounds.”
Fireman had anxiety surrounding making new friends, but put herself out there anyway.
“I did this by asking people to be my ‘bus buddy’ on Tiyul Tuesdays, going to Wednesday night programming, and hosting Shabbat dinners,” she said. “I started to realize that everyone on Aardvark is just as alone as I was. We all had come from around the world and had to create our inner circle … so everyone was open and actively putting themselves into new social situations.”
Last month, Aardvark Israel’s first international trip since COVID took place – five days in the Czech Republic. Both Nurick and Fireman participated. Both students moved to Israel last August.
Prof. Simon Barak of the Jacob Blaustein Institutes for Desert Research at Ben-Gurion University of the Negev, right, is coordinating all the plant biologists and imaging specialists. (photo from CABGU)
Can plants grow in a barren landscape such as the surface of the moon? If so, what types of plants? Could enough plants grow to support a future moon colony? These are the types of questions the Lunaria One consortium has set out to answer.
An experiment proposed by Lunaria One, known as Aleph, was selected by SpaceIL, a nonprofit aerospace organization, to be included as one of the payloads on board their Beresheet2 lander. The Beresheet2 mission, scheduled to launch in mid-2025, will consist of two landers, landing on each side of the moon, and an orbiter that will continue to orbit the moon for up to five years. Aleph will consist of a tray of seeds and dehydrated plants, a device that will water them, heaters and cameras to monitor the plants.
Prof. Simon Barak of the Jacob Blaustein Institutes for Desert Research (BIDR) at Ben-Gurion University of the Negev is coordinating all the plant biologists and imaging specialists. They include three Australians, one South African and two of his colleagues from BIDR at Ben-Gurion University: Prof. Aaron Fait and Dr. Tarin Paz-Kagan.
“The chosen experiment has enormous value both for our life here on earth and for humanity’s progress in space exploration,” said Shimon Sarid, SpaceIL chief executive officer. “Examining plant growth under extreme conditions will help us as far as food security is concerned. Plant growth in extreme conditions will help humanity in the long run. We are happy to cooperate with Lunaria One and are very excited.”
“The motivation for this mission comes from humanity’s passion to explore and see life thrive in barren landscapes,” explained Barak. “We see the Aleph payload as an important step towards our eventual goal of providing plants for food, medicine, oxygen production, CO₂-scrubbing and general well-being for future astronauts inhabiting the moon and beyond.”
“The central value guiding this project is that space exploration is for everyone; we don’t want a future where only autonomous and remote-controlled machines inhabit realms beyond earth, but where humans can live and thrive,” said Lunaria One director Lauren Fell. “The key to this is to get humans involved and to give them a say in how we get there. The Aleph project aims to open up the science and engineering behind growing life on the moon so that anyone can be involved.”
Growing plants on the moon means overcoming several challenges, such as massive temperature swings on the way to the moon, a water supply for the plants, and high temperatures when growing the plants. The plant types will need to be those that can germinate and grow to an appropriate size for imaging within 72 hours of deployment.
The research team expects their plant selections to be relevant for vertical farming and resource-challenged landscapes here on earth.
The project also has a strong citizen science component. Parallel science experiments will be carried out by amateurs (for example, high school students) and professionals to compare growth to that on the moon.
Additional universities participating in Lunaria One include Queensland University of Technology, the Royal Melbourne Institute of Technology and the Australian National University, in Australia, and the University of Cape Town, in South Africa.
“The earth is finite,” said Barak. “Its resources are finite. So humanity’s future depends upon reaching the stars.”
– Courtesy Canadian Associates of Ben-Gurion University of the Negev
Gloria Levi’s recently published creative memoir The Hotelkeeper’s Daughter is a tribute to her family. And not just the family from whom she comes – the people who inhabit the main part of this story – but also the family she has made herself, the family members in the book with whom she shares her memories and those outside of it, who will read the story.
The memoir is “creative” because memory, almost by definition, is unreliable, and, with this book, the 90-plus-year-old Levi is going back to her childhood. The character Gilda, her avatar of sorts, is trying to make sense of her past:
“They are all gone … Jerry, Macey, Sadie … and Ida and Leo … Bubbie … I, Gilda, at the age of 90, am the only one left of my family of origin. I am the Omega generation, the last letter of the Greek alphabet. I remember so vividly the sweetness of family togetherness, extended family visits, our tight-knit community. How I loved them and felt loved by them: their vitality, their enduring values, their struggles, losses and successes, their remarkable resilience. They are a deep part of me. They are the heroes of a bygone era.”
Speaking to her son and great-grandson, Gilda takes us to Powell Street, in Brooklyn, N.Y., 1938. She is 7 years old. She vividly describes her community, the neighbourhood of Brownsville. Her parents, grandmother and three siblings live downstairs in a duplex shared with her uncle and aunt and their family, who live upstairs. Money is sparse.
“During their usual pinochle card game one Saturday evening in March,” writes Levi, “my father turned to his cousin, Big Eliezer, and said, ‘Eli, I really need to make a change. I don’t want to go on like this. I know I can do better than my chicken store. What do you think, if you, Sammy and I were to rent a summer hotel? My brother Benny runs a hotel with partners. He’s doing just fine. You know, with your catering experience, Eli, and the younger energy and determination of Sammy and me, I think we could make a go of it. What do you think?’ Sammy nodded in agreement. Uncle Shimon closed his hand of cards and stared.”
And the rest, as they say, is history – and the meat of this memoir. Life isn’t easy as the daughter of hotelkeepers. Gilda had been happy on Powell Street, had many friends and her favourite activities. She was very close to her grandmother, who didn’t initially go with the family, and her parents were absorbed in the business. Gilda was lonely and often felt invisible. She has a challenging relationship with her mother, Ida.
Through Gilda’s story, we see how families like hers – an Eastern European Jewish family who immigrated to the United States – struggled and succeeded in their new homeland, through the Great Depression and the Second World War. We also see how Gilda grows into herself and begins to find her own way. The memoir ends in 1948, as Gilda starts university.
As 90-year-old Gilda looks back at this foundational decade of her life, relating her story to her son Daniel and great-grandson Lenny, she ultimately reflects not only on what has passed, but what is yet to come.
“To the Lennys of today and the Idas of yesterday, I want to affirm their vision, their energy, and their inspiring dedication to build a fairer, more just and loving society.”
I had the privilege of seeing Mark Leiren-Young’s play Bar Mitzvah Boy when it premièred at Pacific Theatre in 2018. It was funny, edgy and insightful, and well-acted by Gina Chiarelli and Richard Newman. It contained a lot of local references, making it even more special.
What I see from the Playwrights Canada Press edition, which was published in 2020 and arrived at the JI sometime in 2021, is that Leiren-Young’s notes on various aspects of the play allow productions to change certain references and pronunciations to localize the action, thereby making it special no matter where it is performed. For instance, the audience first meets Rabbi Michael Levitz-Sharon, who is in her mid-30s to maybe 45 years old, on a jogging path, “dressed in sweats and a ball cap for a local sports team.”
The next scene: in the rabbi’s office, there sits a man in his mid-60s or older, Joey Brant, “decked out in prayer regalia – including tefillin, which are on incorrectly.” This is our first hint that he, despite initial appearances, is not a rabbi or a religious Jew. When Michael arrives, Joey assumes that the relatively young woman in running gear doesn’t belong at the synagogue – and certainly isn’t the congregation’s spiritual leader. This exchange sets the tone for the essentially two-person play that unfolds. The other cast member is Sheryl, the receptionist, who is never seen, only heard. As described by Leiren-Young, the actor of this role (which was Jalen Saip in 2018 at Pacific Theatre) should have “the accent you want the woman who runs your local deli to at least pretend to have.”
I love having these types of stage direction “made public.” It is a completely different experience to read a play than to attend it in person. It’s almost like listening to the acoustic version of one of your favourite pop musicians – if they are able to sing on key and play their chosen instrument skilfully, they really are excellent at their craft. Similarly, if the words of a play still make you laugh and cringe and move you emotionally in other ways, with no cues from actors or audience members, it is a very well-written play. Bar Mitzvah Boy in book form made me do all those things – I chuckled a lot throughout, and also got teary near the end. Michael and Joey (the bar mitzvah “boy,” btw) are both dealing with some serious, raw issues.
Since I finished the book, I’ve been revisiting some of the many topics it covers. I’ve thought about my own beliefs about Judaism and faith, what happens after we die, what makes a good friend, parent or spouse, how people navigate challenges differently, the ways in which a congregation (or any other group) can be both supportive and trying at the same time.
Leiren-Young dedicates the publication to his mother, Carol Leiren: “I guess it was worth sending me to Talmud Torah.” For viewers or readers of Bar Mitzvah Boy, it certainly was worth it – thank you.
A basketball game may not be able to bring about world peace, but at least one game has acted as a bridge to increasing mutual understanding and empathy.
The graphic novel The Basketball Game (Firefly Books, 2022) is based on the National Film Board of Canada animated short of the same name. Written by Hart Snider and illustrated by Sean Covernton, it is based on Snider’s memories of his first year at Jewish summer camp. It proved to be a unique experience.
It was July 1983. The camp was Camp BB Riback in Pine Lake, Alta. Snider was 9 years old and “totally homesick,” finding refuge in the comic books he had brought with him. That is, until he meets Galit. (The book is dedicated to his “partner, collaborator, inspiration and best friend, Galit,” his daughter and his parents.)
For young Hart, Camp BB made him feel at home. “Even both my parents went to this camp,” he writes. “It was a tradition in the community. It was a place to just be ourselves … and that was important because back then, growing up Jewish in Alberta wasn’t always so easy.”
Back then, in Eckville, Alta., the winter before Snider’s first summer at camp, teacher Jim Keegstra, “also the town’s mayor, was fired by the local school board.
“Believing the curriculum was ‘incomplete,’ Keegstra had been teaching Holocaust denial and antisemitic conspiracy theories in his classroom – that Jewish people had an international plot to control the world and were to blame for everything that’s wrong.”
But one Eckville parent, Susan Maddox, “noticed her 14-year-old son had some strange new opinions.” She looked through his notebooks, then filed a complaint with the school board.
Meanwhile, more than a thousand people attended a rally at the Edmonton Jewish Community Centre to figure out how to respond to the situation. One of the ideas proposed – by then Camp BB director Bill Meloff, z’’l – was to invite some of Keegstra’s former students to the camp for a “day of fun and fellowship,” which included the title’s basketball game.
(Text by Hart Snider / illustrations by Sean Covernton)
In a brilliantly drawn sequence, the team players are depicted as their negative stereotypes, how they see one another. Blue Team – a horned demon, a world-controlling banker and an evil wizard – versus Red Team – a skinhead, a Nazi and a member of the KKK. The game is intense. Then, an opposing player compliments Hart’s shot. “Thanks, man,” says Hart. The game continues, kids versus kids, no more monsters.
“Looking back, it’s amazing that it happened at all,” writes Snider. “That Keegstra’s students were invited to the camp, and they actually came.”
(Text by Hart Snider / illustrations by Sean Covernton)
That’s the thing. Someone had to extend the invitation, and someone had to accept. An illustrated reproduction of an actual newspaper clipping from 1983 notes that attendance at the camp was voluntary and that a preliminary survey indicated that about 10% of Eckville Junior-Senior High School’s 186 students “would be willing to attend.”
Here we are, almost 40 years later and, as Snider notes in his introduction: “Racism, conspiracy theories and antisemitism are spread every day on social media and other platforms. The hate that Keegstra taught in his classroom is now found in memes, videos and forums. Over and over again, we are challenged with the question, how do we deal with fear and prejudice?
“I hope we can continue to find common ground and have empathy for each other, but, most importantly, I hope that parents and kids keep talking to each other.”
The book, intended for readers 12 years old and up, includes more on the Keegstra trial, discussion questions and a glossary.
When Toronto poet Simon Constam emailed me with a request to read his debut collection of poetry, Brought Down, he described it as “notable because it addresses people’s daily experience of God and the Jewish religious tradition.” He noted, “it is provocative and well-written as can be attested to by the reviews of it thus far.” Indeed, the reviews I’ve read have been highly complimentary – and justifiably so.
I am neither religious nor a poetry buff, yet I found Constam’s poems engaging. I liked his challenging and questioning manner. At 70+ years old, he has wisdom gained from life experience that includes approximately a decade in which he followed Orthodox Jewish observance. His knowledge of Judaism infuses his writing and I had to look up a few names and concepts, even though there is a glossary at the end of this 61-page volume.
What I greatly appreciated about these poems is the theme that runs through most, if not all, of them: the title idea of “brought down,” as it refers to what we inherit from our ancestors, whether we’re talking about traditions, rituals, genes, coping mechanisms, etc. The lens through which Constam explores these ideas is his Jewishness. In “Yerushalmi,” for example, he writes:
“Today I seem to have the face of a man I briefly stared at, on a bus on Rehov King David in the fall of 1969. / I wear the same clothes, dark jacket, dark shirt, rough tan trousers, dust-scuffed brown boots. / The mirror shows me, grizzled, unkempt, stocky, stoic, almost seventy. / My face is the face my grandfather wore. / My parents, aunts, and uncles swore the resemblance is uncanny. My history is clear. / I was one of Titus’s captives marched through Rome in chains. I collected all my things in a sack to flee from Ferdinand and Isabella along the Jew-choked roads. I missed my fate in Kielce and Bialystock. I hid in the forests by Kishinev.” It ultimately concludes: “I am the inheritor of a furious history that only in this place can I never deny or forget.”
In his struggles with God, Constam contemplates what it means to be Jewish, what it means to be human. While this all sounds quite serious, and it is, there is humour in this collection and, ultimately, it is hopeful. As much as he takes God to task, Constam is calling on all of us to question ourselves, and to accept our responsibility for the state of the world.
I always look forward to reading whatever Adeena Karasick writes, even though I know I won’t understand all of it. To be generous to myself, I’d say at least 20% of her latest publication, Massaging the Medium: Seven Pechakuchas (Institute of General Semantics, 2022), went over my head – or will require a few more reads and some discussions with friends to get the most out of it.
Massaging the Medium is part of the Institute of General Semantics’ Language in Action series, which “publishes books devoted to creative modes of expression that can open the doors of perception and foster better understandings of the nature of language, symbols, communication and the semantic, technological and media environments that we inhabit.”
The preface is written by Maria Damon of the University of Minnesota. She explains, “For anyone still unfamiliar with the format, pechakucha – Japanese for ‘chitchat’ – is a highly stylized presentation form that comprises a public speech accompanied by 20 slides for visual demonstration, each of which is shown for 20 seconds, while the speaker addresses their (his/her) topic. Initiated in 2003 by a pair of architects working in Japan, the format (trademarked and copyrighted, by the way, in true contemporary entrepreneurial style) has spread to encompass a worldwide enthusiasm for a storytelling/info delivery style that relies on the visual as much as, or even more than, on the verbal.”
Given Karasick’s “dazzling linguistic pyrotechnics on page and stage,” writes Damon, the pechakucha format is ideal, “as the propulsive energy that characterizes her writing and reading style is given sharper urgency for being trapped in a small temporal space…. These seven tours de force of serious play celebrate meaning and unmeaning, communication and miscommunication, the happy errors/eros of semantic and sonic slippage, the glories of the im/p/precise.”
This description is better than I could ever give. I had to look up several terms, such as ’pataphysical – “a ‘philosophy’ of science invented by French writer Alfred Jarry intended to be a parody of science,” according to Wikipedia. “Difficult to be simply defined or pinned down, it has been described as the ‘science of imaginary solutions.’”
I also had to look up some of the names of people Karasick cites as if they’re old friends. While I’ve heard of folks like Jacques Derrida and Marshall McCluhan, and of Jewish texts such as The Zohar, my knowledge barely touches the surface. I think that’s part of why I have such fun with Karasick – I’ve no preconceptions going into my reading of her work and, while I don’t take it all in, I do feel as if my mind expands from the experience. She is at once academically rigorous, poetically versatile and sensically nonsensical, or nonsensically sensical (I’m not sure which would be most accurate).
In her introduction, Karasick notes that the seven pechakuchas comprising this book were originally created for and presented at academic literary conferences that took place during the period of 2013 to 2019. For a printed publication, she had to adapt them.
“The visuals,” she notes, “consist of both found and original collaged material which both speak to and against the text. And each of the original slides were embedded with audio and video clips, gifs, other forms of kinetic digital media such as montages of sound poetry,” pop songs, movies and more. “What is illustrated here, however, are stills from the digital live motion presentation and, although originally all consisting of 20 separate components, they are now of slightly varying length.”
I can’t even begin to simplify any of the pechakuchas, in order to give an example of their content and form. Best to experience them yourself. Not everything will land – I enjoyed the first few most – but they do offer the possibility of changing how you think about many things. The list includes but is not limited to language, technology, physiology, time, space, cyberspace, mysticism, consumerism, reality, truth. As does any good Jewish text, it will raise more questions than it answers.
Az Yashir is an original Jewish music album of songs for Shabbat from singer and composer Yair Rosenberg. As a journalist, Rosenberg has interviewed White House officials, profiled Israeli prime ministers, covered Jews in baseball, and even chronicled the translation of Harry Potter into Yiddish. But, for the last seven years, he has been working on something different.
