Quinoa (keen-wah) is a plant whose seed is eaten like a grain, like wheat, originally from the Andean region of South America. However, it is not a true grain. Quinoa contains higher amounts of protein compared to true grains, and it does not contain any gluten.
Eating quinoa might make people feel fuller than wheat or rice and it might also decrease post-meal levels of blood fats called triglycerides compared to eating bread. Here are some recipes you might like to try in the new year, particularly if you are gluten-free or celiac.
BASIC QUINOA (makes 3 cups)
2 cups water 1 cup quinoa
Place quinoa and water in a saucepan. When all the grains turn white, bring to a boil.
Cover and cook until all the water is absorbed (about 15 minutes).
QUINOA TABBOULEH (This recipe is from Rancho la Puerta in Tecate, Mex. It makes 4 servings.)
2 tbsp olive oil 2 tbsp fresh lemon juice 2 tbsp chopped Italian parsley 1 minced garlic clove salt and pepper to taste 1 cup water 1/2 cup rinsed quinoa 1/2 cup chopped cucumber 1/2 cup chopped tomatoes 1/4 cup chopped fresh mint 1/2 cup chopped parsley 8 lettuce leaves
Whisk oil, lemon juice and parsley in a bowl with garlic, salt and pepper.
In a saucepan, bring one cup water to boil. Add quinoa, cover, reduce heat and cook until water is absorbed, about 13 minutes. Transfer to bowl and cool.
Add cucumber, tomato, mint and a half cup of parsley. Pour dressing on and toss to coat.
To serve, arrange two lettuce leaves on each of four plates. Spoon quinoa tabbouleh on top and serve.
LEMONY QUINOA SALAD (This recipe is from California Chef Jeremy Fox from a Food & Wine article on America’s best vegetarian cooking. It makes 4 servings.)
8 large red radishes 1 small black radish 1 peeled medium carrot 1 cored medium fennel bulb 1 cup quinoa 2 1/2 cups water finely grated zest of 2 lemons juice of 1 lemon 2 tbsp vegetable oil salt and pepper to taste
Using a mandolin grater, thinly slice radishes, carrot and fennel and transfer to a bowl of ice water. Refrigerate about one hour, until crisp.
In a saucepan, bring quinoa and water to a boil. Cover and cook over low heat until water is absorbed, about 20 minutes. Let cool.
Drain and dry vegetables. Combine lemon zest and lemon juice with oil in a bowl. Add quinoa and toss. Season with salt and pepper.
To serve, place quinoa in salad bowls and top with vegetables.
CRISPY QUINOA SLIDERS (This recipe is from Food & Wine by Chef Kay Chun. It makes 12 sliders.)
2/3 cup quinoa 2/3 cup water 2 1-inch slices whole wheat bread, crusts removed, bread cubed 2 large eggs 1 cup coarsely grated zucchini 1/2 cup grated Parmesan cheese 1/4 cup chopped chives 3 minced garlic cloves salt and pepper to taste 4 tbsp vegetable oil mini buns, lettuce, tomatoes, onions, pickles
In a saucepan, cook the quinoa in boiling water until just tender, about 10 minutes. Drain and spread onto a baking sheet to cool.
Pulse bread in a food processor until coarse crumbs (about one cup).
Whisk eggs in a bowl. Squeeze liquid from zucchini and add to eggs. Stir in cheese, chives, garlic, salt and pepper. Add quinoa and breadcrumbs. Let stand 10 minutes.
Scoop 12 mounds of mixture to form half-inch-thick patties. Heat one tablespoon oil in a frying pan. Add six patties and cook about three minutes, until golden on the bottom and crisp. Re-oil the pan and fry the remaining six patties for three minutes.
Serve in mini buns with lettuce, tomatoes, onions and pickles.
Sybil Kaplan is a journalist, editor of nine kosher cookbooks (working on a 10th) and a food writer living in Jerusalem. She has written the kosher restaurant features for janglo.net since 2014 and leads weekly English-language Shuk Walks in Machane Yehuda.
Spinach may have originated 2,000 years ago in Persia but it is native to central and western Asia. Now widely popular, there are many tasty ways to prepare it. In addition, its health benefits are many, especially if eaten raw, so here are a few recipes for a healthy new year.
dressing 1/2 tsp minced onion 1 crushed garlic clove salt and pepper to taste 1/4 tsp sugar 1/8 tsp paprika dash dry mustard dash celery seeds 1 tbsp red wine vinegar 1 tbsp + 1 tsp olive oil 1 1/2 tsp water
In a salad bowl, combine spinach, cherry tomatoes, kohlrabi and eggs. Set aside.
In a jar, combine dressing ingredients, close and shake well.
Dress salad just before serving.
CRUNCHY SPINACH SALAD (4 servings)
4 cups torn spinach 1 cup fresh bean sprouts 1/2 cup sliced and drained water chestnuts 2 chopped hard-boiled eggs
dressing 1/4 cup brown sugar 1/4 cup vegetable oil 2 1/2 tbsp red wine vinegar 2 1/2 tbsp ketchup 1 1/2 tsp Worcestershire sauce
In a salad bowl, combine spinach, bean sprouts, water chestnuts and eggs.
In a bottle or jar, combine dressing ingredients. Cover and shake well to mix.
Before serving, pour dressing over salad and toss.
SPINACH SALAD DRESSING (This salad dressing recipe is from P.J. Clarke’s in New York, which was founded in 1884. The bar was once a saloon owned by Patrick J. Clarke, an Irish immigrant who was hired in the early 1900s and, after about 10 years working there, bought the bar and changed the name. It has had other owners since then and now has multiple locations.)
1/4 cup fresh lemon juice 1 large egg yolk or 1 tbsp mayonnaise 3/4 tsp salt 1/2 tsp dry mustard 1/4 tsp freshly ground black pepper 1/4 tsp sugar 1 small chopped garlic clove 1 cup olive oil
Blend all ingredients except oil in a food processor until smooth.
With motor running, add oil in a stream and blend. Transfer to a jar, cover and keep chilled until serving.
Sybil Kaplan is a journalist, editor of nine kosher cookbooks (working on a 10th) and a food writer living in Jerusalem. She has written the kosher restaurant features for janglo.net since 2014 and leads weekly English-language Shuk Walks in Machane Yehuda.
Lamb is a rich meal, so count on one shank per person. (photo by Arild Finne Nybø)
This year, I plan to stray from my plebian Rosh Hashanah chicken and salmon, and go all in with lamb shanks. Even as I write this column, I don’t know whether or not we’ll be able to gather with family this year for the High Holidays. But, I’m hopeful. And, after spending a year-and-a-half’s worth of Jewish holidays celebrating via Zoom (or on our own), it’s left me remarkably unfazed. We have to eat, after all. It may as well be yummy. As my father always reminded me, “I am the most important guest in my own home!” So, lamb it is.
Being a shockingly bad liar, I feel compelled to come clean right at the get-go. I have never cooked this dish before. My husband Harvey is the lamb expert at our home. But it’s high (chai) time I stretched my culinary balabusta skills. For the record, I am breaking all my own rules, by making a dish that has more than five ingredients, and which looks like it’ll take a good hour or more to prepare. But we’re worth it. The end result will be a smooth, savoury dish with extrastellar depth and gastronomic nuance. Ha! And if you believe those hyperbolic words, I have a bridge to sell you. But, in all seriousness, it’s one of my favourite meals, rich though it may be.
As you know, if you’re a hardcore carnivore like me, lamb is a very fatty meat. As well, it has a distinctive flavour that you either love or hate. There don’t seem to be many fence-sitters when it comes to lamb. Harvey and I position ourselves squarely in the love-it camp. While we don’t eat it often, we consider lamb fancy food, and usually only have it on special occasions. Like Tuesdays. It plays well with rice, couscous, noodles or potatoes, which makes it an equal opportunity meat. And that’s something I admire in my food.
MOROCCAN LAMB SHANKS
6 lamb shanks coarse salt and pepper to taste 3 tbsp plus 1/4 cup olive oil 1 large onion, finely chopped 6 large garlic cloves, minced 4 carrots, cut crosswise into 1/2-inch pieces 4 celery ribs, cut crosswise into 1/2-inch pieces 2 tbsp packed brown sugar 1 tsp dried thyme 1 tsp ground cumin 1 tsp paprika 1/2 tsp ground cinnamon 1/4 tsp ground cloves 1/4 tsp cayenne, or to taste 1 1/2 cup dry red wine 3 cups beef broth
Preheat oven to 325°F. Season the lamb with salt and pepper.
Heat three tablespoons oil in a heavy pot over medium-high heat. Add the celery, carrots and onion and cook until very soft, eight to 10 minutes.
Add the thyme, cumin, paprika, cinnamon, cloves, cayenne, brown sugar and garlic and cook for three minutes.
Add the wine, then raise heat to high and bring to a boil. Lower heat to medium and add the beef broth. Leave on medium heat while you brown the lamb shanks.
Pour the remaining 1/4 cup of olive oil into a sauté pan. Over medium-high heat, brown the lamb shanks well on all sides.
Transfer the lamb shanks to the roasting pan (or Dutch oven) and pour the braising liquid on top. Cover with a lid or aluminum foil and cook for one hour. Remove the lid/foil and cook two-and-a-half to three hours more, turning the shanks over every half hour until the meat is very soft.
Remove the shanks from the braising liquid and strain the liquid. Skim any fat that rises to the surface, then use the liquid as a sauce.
Serve over rice, couscous or noodles, or with potatoes.
I can say with a fair degree of certainty that this is one of the tastiest lamb dishes I’ve ever had the pleasure of devouring. It’s not exactly summer food, but it’s perfect for fall or winter. If you served it for Rosh Hashanah dinner, you would undoubtedly impress the heck out of your guests. Or whomever you plan to eat with. It’s a labour-intensive recipe, no question about that. But you’ll thank me once the smell comes wafting out of your kitchen and you begin to food swoon.
Like I said, it’s a rich meal, so count on one shank per person. If you’re Israeli, you’ll probably opt to lay it gently on a mountain of rice or couscous, but maybe you’ll go rogue and settle it lovingly on a bed of noodles. We Ashkenazim like our meat and potatoes (a little too much, I’m afraid), so I’ll probably make a side of roasted baby new potatoes. If you go the traditional Ashkenazi route and start with gefilte fish and matzah ball soup, I guarantee you’ll be stuffed to the gills by the time you get halfway through the lamb. But will you stop? I think not. It’s kind of like a marathon … you don’t get halfway through only to say, “I think I’ve had enough.” Oh no, you’ll throw yourself into this Moroccan lamb like it’s a cold lake on a hot day.
As for Rosh Hashanah dessert, if you think anyone will have even a millimetre of space left in their stomach for a little something sweet, think again. I’d say there might even be a vomitorium involved, but we’re not Roman, so … no. Maybe put out some fruit for those who are really feeling gluttonous and want to ring in the New Year with a Gaviscon chaser. It’ll only be a token gesture (the fruit, not the Gaviscon), but you can always have it the next day for breakfast. Mind you, I’m usually so stuffed the following day that I can barely face food until maybe 9 a.m. Decide for yourself. Those little fruit jellies are always a nice touch, and barely take up any room.
Before you start feeling full just reading this, remember that you don’t have to eat every course that’s served during Rosh Hashanah dinner. You’re allowed to beg off the first three and save yourself for the main event. No one will be offended. In fact, probably no one will even notice. Whatever you end up doing for the High Holidays, be healthy, be safe and here’s to a sweet new year full of positive and inspiring adventures. Shana tova u’metuka.
Shelley Civkinaka the Accidental Balabusta, is a happily retired librarian and communications officer. For 17 years, she wrote a weekly book review column for the Richmond Review. She’s currently a freelance writer and volunteer.
Rabbi Chanan and Tuba Chernitsky and their family before the couple had another baby this past spring. (photo from lubavitch.com)
In the fall of 2019, my husband and I traveled to Newfoundland to take in its beauty and bounty. Both of us had been to “the Rock” for work in previous years but had never had the pleasure of a real holiday in this unique part of Canada. As is always the case with our travels, we were very curious about whether, when and how there may have been Jewish life in this part of the world.
An internet search revealed that Spanish Sephardi traders began arriving in what is now Newfoundland after the English conquest of Eastern Canada in 1761. More than 100 years later, during the 1890s, Ashkenazim – peddlers, tailors, merchants and farmers – escaping Russian and Polish pogroms came to settle there. These peddlers and merchants traveled the island, trading salt fish and textiles. At one time, there was even a small textile industry in St. John’s, which attracted some of these former merchants.
By 1909, the first Hebrew congregation was incorporated. The first free-standing synagogue was built in St. John’s in 1931 but is no longer in use as a synagogue. At its peak, in the early 1970s, about 360 Newfoundlanders self-identified as Jews.
Postwar Jewish life
A 2014 article on melbourneblogger.blogspot.com, called “Canada: A History of the Jews in Newfoundland and Labrador,” speaks about various options proposed after the Second World War by the World Zionist Congress as possibilities for the settlement of Jews while the reestablishment of the Jewish homeland, Israel, was developing. Settlement in the outports of Newfoundland was apparently one of those options.
The same article refers to Robin MacGrath’s book Salt Fish and Shmattes: A History of the Jews in Newfoundland and Labrador from 1770, noting there were many missed opportunities to create a more substantial Jewish presence and contribution to the well-being of all Newfoundlanders in the 1930s and 1940s. One example was the refusal of the Newfoundland government – then ruled jointly by British and local commissioners – to address Newfoundland’s critical shortage of doctors by offering the possibility of immigration to German Jewish doctors who were willing to be housed in isolated fishing ports. The British and local Newfoundland government opposed admission of anyone who was not of British stock. One wonders how different and how much more safe outport life might have been had those who lived in these tiny hamlets had access to such medical support.
Current Jewish life
My research into Jewish connections finally led to the doors of the Chabad rabbi and rebbetzin, Chanan Chernitsky and his wife Tuba, who have made St. John’s their home for the last four years. Rabbi Chernitsky, Argentine by birth, came to St. John’s via Winnipeg, a place to which his family immigrated during one of the many economic declines in Argentina. Tuba Chernitsky is a Winnipegger by birth, raised in a religious family of 11 children. The couple married in Winnipeg, then moved to Montreal, where they spent a handful of years.
Settling in Newfoundland in 2017, with Chabad’s mission to bring Jewish life “to life,” has had its challenges but the Chernitskys – and their five children – have enjoyed a warm welcome from the community at large. Over a Shabbat meal at their home, my husband and I learned that other religious leaders in St. John’s have been generous, as well; for example, offering the rabbi office space and other supports until he can fully establish roots in the community.
The writer and her husband, Ted Ramsay, at Cape Spear, the eastern-most point of Canada. (photo from Karen Ginsberg)
The number of Newfoundlanders who self-identify as Jewish is low. The population of Jews living in the province at any one time is partly a function of who metaphorically washes up on its shores – occasionally an academic on loan to Memorial University, a student undertaking a special course of studies, a government official working on a certain project or a businessperson with a unique product or service to develop.
Notwithstanding the relatively small Jewish community, the broader community’s interest in learning about Judaism is lively. During the Chernitskys’ first Chanukah, about 50 people came out to partake in the public candlelighting. The next year, that number trebled – some 150 people came out to get a sense of what Chanukah was all about for their Jewish neighbours.
In 2020, in order to comply with COVID restrictions, Chabad created a drive-in menorah lighting, which generated the largest turnout so far. The Chernitskys gained permission to use a local parking lot, had a radio frequency through which they could keep participants involved in the ceremony and they brought around sufganiyot (jelly doughnuts) to the cars so that families could safely enjoy this part of the celebration.
Both the rabbi and his wife make strong efforts to connect with any Jewish students studying at Memorial University. Before COVID, they also made themselves available to the occasional Jewish visitor who arrived with one of the several cruise lines that make a stop in St. John’s, and they plan to resume the practice as soon as the cruise ships once more operate.
The Chernitskys’ intention is to home school their five children, with Tuba as the teacher. In 2019, the couple started a small Hebrew school for their two eldest children and a few children from another Jewish family. During COVID, in-person activities had to stop but the school is expected to be underway again in September.
Brigus is a small fishing community located in Conception Bay. (photo by Karen Ginsberg)
In addition to home schooling their children, the Chernitskys also try to make sure that their kids attend various events, to mingle with other children and gain an appreciation for the history and culture of their new home.
The rabbi and his wife are planning for the future. A successful online fundraising activity this past year has provided sufficient financial support to move Chabad House, which is also their home, to a property closer to downtown and only a few minutes from the university. This means that observant Jews could more easily join them for Shabbat. They would like to continue to involve more of the larger community in their Chanukah celebrations.
A view on Newfoundland’s Skerwink Trail. (photo by Karen Ginsberg)
In the longer term, the Chernitskys hope to attract Jewish immigrants to Newfoundland from other parts of Canada, from Israel or elsewhere. Today’s Newfoundland is very different from pre-Confederation Newfoundland in its acceptance of newcomers. The province proudly welcomes immigrants and international students from any part of the world and sees immigration as a key component of its economic and labour market growth. Newfoundland’s relative affordability, along with the need for growth in its economy, most particularly its service sector, are reasons to be optimistic about that vision.
Beyond Jewish Newfoundland
Our car travels took us the length and breadth of the magnificent Bonavista Peninsula and the Irish Loop, another peninsula in southeastern Newfoundland, as well as to St. John’s. We enjoyed hikes on the Skerwink and East Coast trails. Everywhere we went, we enjoyed the remarkable beauty of Newfoundland’s landscapes and the warmth of our hosts. It was not until I was gazing out from the plane’s window on our return flight – when I could see more fully just how rugged the whole topography of the Rock is – that I really understood how resourceful each of the small outport communities, which lie at the end of every spit of land, has had to be. My visual from up above gave me an appreciation for how resilience has come to be bred into the DNA of Newfoundlanders.
Sar-El volunteers from Canada, the United States, England, Germany and the Caribbean at a base not far from Sderot in 2018. (photo from Ed Rozenberg)
This past July, I found myself shlepping boxes full of medical supplies and loading them onto pallets. How did I get here? I was volunteering in Sar-El, or Sherut LeYisrael, which means “service for Israel.”
Sar-El enables people, both inside and outside Israel, to volunteer to provide assistance to the Israel Defence Forces while contributing to the country, experiencing Israel and integrating into Israeli society. At present, due to COVID-19 and its resulting limitations on visitors, it is rare to meet a non-resident volunteer but, hopefully, that won’t be the case for much longer.
Sar-El volunteering comes in two types: arriving in the morning and leaving in the afternoon or arriving on a Sunday in the morning and leaving after lunch on a Thursday (sleeping on the base).
This recent volunteering stint, my wife Ida and I went to a central pickup spot in north Tel Aviv and were taken by bus with the rest of our group to the medical division (Matzrap, which is Hebrew shorthand for Centre for Medical Supplies) of Tel Hashomer, a large army base about 25 minutes away from the city. The usual group has about 15 volunteers, evenly divided between the sexes. Before COVID, the groups would consist of about 25 people, also evenly divided between the sexes, and about 60% Jewish and 40% non-Jewish. My co-workers have ranged in age from 20 to 92.
On arriving at the base, we are taken to our dorm building, with men and women sleeping on separate floors. We are told that there is to be no alcohol, drugs or romantic liaisons. Discussions of religion and politics are strictly forbidden. The group is led by two or three madrichot (female leaders) who are part of an IDF unit trained to lead Sar-El groups. It is important to remember that Sar-El is a unit of the IDF and, while on the base, you are under IDF jurisdiction, which means that you can’t leave the base except with hard-to-get permission. We receive uniforms, which we’re required to wear from the morning till after dinner.
A usual day begins with breakfast at 7 a.m. and the flag-raising at 8:15, followed by the singing of Hatikvah. This is often a very emotional moment, as we volunteers from all over the world are assembled with the same purpose, namely, to do something important for Israel. I have been on 10 Sar-Els and have met people from Canada, the United States, New Zealand, Australia, many European countries, South Africa, Brazil, Uruguay and Argentina. Volunteering with Sar-El is an extremely broadening experience and you make close friends for life.
Announcements come after the flag-raising. The madrichot ask us if there are any concerns or questions, and take care of them. We are then assigned to our workstations.
The work depends on the type of base. This was my fifth time in Matzrap, which deals with the packing and loading of medical supplies. Other parts of Matzrap deal with checking whether batches of medical equipment, such as stethoscopes, pressure gauges and night vision equipment, are functioning properly, or checking the expiration dates of drugs. The supplies are used in Israel, as well as by emergency units sent abroad to assist in disaster areas.
I first found out about Sar-El in early 2006 from an article in the Jerusalem Report. When the Second Lebanon war broke out, Ida and I flew to Israel and were assigned to a base in the Negev, where we loaded tanks, assembled army equipment, packed uniforms and weapons and loaded food.
One of my favourite activities in Matzrap is to help prepare worktables for adolescents with intellectual challenges. It is fulfilling to see these young people working and getting a feeling of accomplishment. There is always a small thank you ceremony at the end of the work period that I find quite touching. One thing that has struck me since moving to Israel in 2016 is the degree to which people here are encouraged to reach their potential no matter what their background and abilities.
Work continues till lunch at noon. After lunch and a rest period (and, for those who choose to participate, minchah prayers), we return to work till about 4 p.m. Dinner is at 6 p.m. and, at 7 p.m., there is an activity of some sort, either educational or entertaining, or both, such as quizzes, led by the madrichot. The atmosphere is relaxed.
Sar-El itself was the brainchild of General Aharon Davidi (z”l), a former head of the IDF paratrooper and infantry corps. In the summer of 1982, in the midst of the First Lebanon War, Golan Heights communities faced the prospect of losing their entire agricultural crop. The majority of able-bodied farmers and other workers were called up for army reserve duty and entire farms, with crops already ripened, were left unattended.
Davidi was then the director of community and cultural activities of the Golan and Jordan Valley. He sent a number of friends as a recruitment team to the United States and, within a few weeks, some 650 volunteers arrived to help. Those first volunteers expressed the wish that the project be continued. As a result, in the spring of 1983, Sar-El, the National Project for Volunteers for Israel, was founded as a nonprofit, nonpolitical organization. Sar-El is represented in more than 30 countries.
On many occasions, Sar-El volunteers work with soldiers who are assigned to the same workstations. At the beginning, the soldiers are amazed that there are people who actually volunteer for this but, after awhile, they feel more comfortable with the volunteers, they chat with them, get advice from older souls and practise their English.
The lunch on Thursday before the group returns to Tel Aviv can be a quiet time. By then, we have gotten used to one another, laughed, sweated and yelled at one another and many of us have become quite close. The madrichot always set up a WhatsApp group for anyone who wants to join and through which we get our notifications.
I have no doubt that, on balance, I have gotten more from volunteering for Sar-El than from any other contribution that I might have made through volunteering. It has been an enormously enriching experience for both Ida and myself.
Jack Copelovici and his wife, Ida, made aliyah from Toronto in 2016. Sar-El (Sherut LeYisrael) is one of the organizations for which they volunteer. They first volunteered for it in 2006.
Unemployed tour guide Hannah Rosenberg is now serving up hot dogs for about $12.50 Cdn an hour. (photo by Gil Zohar)
For Anglo tour guides who have been unemployed since March 2020, the Israeli government’s recent decision to impose a seven-day quarantine requirement for visitors from the United States because of the coronavirus – that resulted in the cancellation at the beginning of August of 42 10-day Birthright trips – was another blow to a hard-hit industry.
Compounding the gloom caused by the week-long isolation order are two other decisions. The U.S. Centres for Disease Control recently warned against travel to Israel due to the rise in cases of the coronavirus as the Jewish state experiences another wave of COVID-19 infections and death. And, at the end of June, Bituach Leumi (Israel’s social service agency) ended payments to unemployed guides under the age of 60.
Hannah Rosenberg, 30, who completed a two-year certification course at the Hebrew University, leading to a series of Ministry of Tourism licensing exams in February 2020, is currently grilling hot dogs at Zalman’s in downtown Jerusalem for NIS 32 (about $12.50 Cdn) an hour. She remembers how the good times suddenly ended.
“March 18 (2020) was my last tour,” she recalled. She was two days into a seven-day tour with an American family visiting Jerusalem and the Galilee when a phone call from the U.S. State Department cautioned the family to leave immediately, lest they get stuck without a flight out. “It was a lie,” said Rosenberg, a native of Jupiter, Fla., the first of many she has heard from government officials.
“I applied to Bituach Leumi,” she said, “and was denied because I had not been working for the previous six months, during which I was studying for the tour guide exam.”
An ever-resourceful veteran of an Israel Defence Forces combat intelligence unit, Rosenberg kept applying and, after nearly a year, was given NIS 1,200 ($475 Cdn) monthly beginning in February. That payment ended in June.
“My parents are helping,” she said. “It’s the first time since I was a kid. It’s a hard thing to ask.”
Notwithstanding the hardship, Rosenberg has no plans to leave Israel. “I’m here for good,” she said, sharing that she still plans to pursue her dream to become an archeologist.
Mark Sugarman, 68, who made aliyah from Boston in 1971 and became a licensed guide in 1992, has had a relatively easier time. He’s simply become retired – but not by choice. His last tour was in March 2020, he said.
“We finished the tour, the typical 10-day Christian pilgrimage tour of the holy places. It was grueling. It was like being in the army and doing miluim (reserve duty). I was exhausted…. I went into a voluntary two-week quarantine. I didn’t know if I was infected and I didn’t want to infect anyone close to me…. By the time I came out of quarantine, we were in the first lockdown. I was stuck at home with my wife and dog in Talpiot. I was knackered,” he said, using a word he learned from his British clients.
“I applied for everything. A month later, I turned 67, so I officially reached the age of retirement and I got Bituach Leumi. I couldn’t get unemployment … because I took old-age pension, I wasn’t eligible. Whatever I get, I’m grateful.”
He added, “When I was working, I saved money. The last four years before COVID was a fat period. Now, it’s lean. I’ve been in the business for close to 30 years. I remember the Second Intifada, from 2000 to 2004, and that was a harder period than now. Everyone had to scramble at the time. I know how hard it is for my colleagues who have young families.”
Sugarman would like to go back to the United States for the unveiling of his mother’s headstone in November, but it’s problematic at this time.
“It’s been hard,” he said. “My mother’s funeral was on Zoom. Since the pandemic started, I [have] lost three family members and two friends. We were cut off from each other physically. People dying were isolated from their loved ones. Together with the loss of income, that’s been the hardest part.”
Daniel Gutman, 41, has worked as a tour guide since 2009. The Dallas, Tex., native remains philosophical about the situation. “I’ve had a little bit of work here and there, with some people visiting, family and seminaries and yeshivas, which needed two to four guides per capsule. That helped a little but, basically, I haven’t worked in the last 18 months.
Since Bituach Leumi stopped its payments at the end of June, Gutman said it has been challenging. “The government bailed us out for 18 months after they put me out of work. It was enough to survive. Now I’m back to March 2020, to square one, figuring out what I’m going to do. I’m dipping into my savings.”
On the positive said, he said, “Although I’ve taken a hit financially, I’ve had an 18-month sabbatical to be with my family.” But, he added, “I’m looking forward to getting back to showing people the country I love.”
Even during times of war and terrorism, tourists used to arrive, Gutman said. But not now. “Is there [national] value in tourism?” he asked. “If so, the government needs to support tour guides. Money has gone to bail out tour operators and hotels.”
Gutman loves his career and said he has no plans to retrain. “I am optimistic this will end.”
Chicago-born Ami Braun, 43, another veteran guide, also has scrambled to survive since benefits ended in June. He recently sent an email promoting online sales of the Four Species (etrog, palm, myrtle and willow) for the upcoming holiday of Sukkot. And he has conducted some virtual tours for the Beit Avi Chai community centre. “I have been a licensed guide for 14 years. This is my passion. I am doing whatever I can to stay afloat,” he said.
Braun has returned to guiding part-time at the Kotel Tunnels. “The pay is like a student job,” he noted. “It’s not something to live off of.”
In addition to being a writer, I’ve been a licensed guide for more than a decade. For the longest time after March 2020, I dreamed, every night, about guiding. It was a great adventure showing tourists my country, the West Bank, Jordan and Egypt, and I touched the hearts of a lot of people who fell in love with Israel. But those days are gone. I’ve been able to devote my time to editing a book about Hebron’s Jewish community, and to researching a study about Nazi collaborator Hajj Amin al-Husseini, the grand mufti of Jerusalem, who spent the years 1941 to 1945 living in Berlin and aiding the Third Reich. I’ve had clients send me to Portugal and to Germany, but now travel has all but ended. Every summer since 2005 my wife and I have visited family in Canada. This year was the first time we haven’t gone. We’ve cut back on all expenses, including hosting Shabbat guests.
Still, I consider myself fortunate. I have my good health, interesting research, food in the fridge, and a wonderful wife and friends. Everything else doesn’t matter.
Gil Zohar is a writer and tour guide in Jerusalem.
Dates being harvested from Hannah, a tree germinated from ancient seeds in Israel. (screenshot from arava.org)
The Mediterranean Diet is not a recent lifestyle development, but rather a form of eating going back to ancient times.
Based on the foods consumed by people living near the Mediterranean Sea, this diet contains lots of olive oil, legumes, unrefined cereals, fruits and vegetables. It includes fish and dairy products, such as cheese and yogurts. It allows for wine drinking and a bit of meat.
From the specialized field of Israeli agro-archeology, we can get an idea of what people once grew and ate – and a number of these foods are mentioned in the Torah.
In some instances, the sages understood why certain foods were healthy, as seen in this quote from Tractate Ketubot of the Babylonian Talmud: “Dates are wholesome in the morning and in the evening. They are bad in the afternoon, but, at noon, there is nothing to match them. Besides, they do away with three things: evil thoughts, sickness of the bowels and hemorrhoids.”
In September 2020, the Arava Institute harvested 111 very special dates – the first fruit of Hannah, a tree sprouted from a 2,000-year-old seed and pollinated by another ancient Judean date tree. Dr. Elaine Solowey, director of the Centre for Sustainable Agriculture of the Arava Institute, and Dr. Sarah Sallon, director of the Louis L. Borick Natural Medicine Research Centre of Hadassah Hospital, harvested these ancient dates in the culmination of a decades-long experiment to raise the biblical-era Phoenix dactylifera (date palm) from the dead. The date seeds were originally discovered in the 1960s, when Yigal Yadin excavated Masada.
And, in January 2021, Israeli archeologists published the discovery of thousands of olive pits off the southern coast of Haifa. These pits were embedded in stone and clay neolithic structures in a now-submerged area, but one that was probably once part of the northern coast. They date back to about 4600 BCE.
Tel Aviv University archeologist Dafna Langot points out that these pits were not from olives used for oil because, in the production of olive oil, the pits get crushed and, in this find, the pits were mostly still intact. The site’s proximity to the Mediterranean Sea may indicate that the seawater served to de-bitter, pickle and salt the olives. (To read the article “Early production of table olives at a mid-7th millennium BP submerged site off the Carmel coast [Israel],” visit nature.com/articles/s41598-020-80772-6. BP stands for “before the present.”)
There is no biblical reference to olive eating itself. But, at the ceremony in which Moshe’s brother Aaron and Aaron’s sons become the priests over the ancient Hebrews, they ate matzah with oil olive (Exodus 29:2). Indeed, olive oil seems to have the edge over olives as seen in R. Yohanan’s warning: olives cause one to forget 70 years of study, olive oil restores 70 years of study (Babylonian Talmud, Horayot 13b). Yet, in Numbers Rabbah 8:10, proselytes are praised using a comparison to olives: “just as there are olives for eating, preserving and for oil … so from proselytes came Bible scholars, Mishnah scholars, men of commerce and men of wisdom, men of understanding.”
Around the ancient Hula Lake – referred to by researchers as Gesher Benot Yaakov or GBY – Israeli archeologists have discovered different types of nuts, dating back to the Lower Paleolithic period (1.5 million to 200,000 years ago). Two types of pistachio nuts (Pistacia atlantica and Pistacia vera) are said to have been gathered there. (See “Nuts, nut cracking, and pitted stones at Gesher Benot Ya’aqov, Israel,” at pnas.org/content/99/4/2455.)
Pistachios are one of only two nuts mentioned in the Bible. Pistachios may have grown in the Garden of Eden (Genesis 43:11). Legend has it that the Queen of Sheba declared pistachios were to be enjoyed only by royalty, even decreeing that it was illegal for commoners to grow pistachio trees. The nuts were considered an aphrodisiac.
In the Middle East, both Muslims and Jews prepare pistachio-filled baklava for holiday celebrations.
In biblical times, barley was used as fodder for donkeys and horses so, if a person ate barley, it was a sign they were poor. (photo by Alicja / Pixabay)
On the Gezer Calendar, which dates back to King Solomon’s era, the springtime months of Iyar and Sivan are noted as the time for harvesting barley, the first grain to ripen in Israel. On the status scale, however, barley was held in low regard. It was used as fodder for donkeys and horses (I Kings 5:8). Thus, in biblical times, if you ate barley, it was a sign you were poor. At recent Israeli archeology digs, onsite workers collected barley seeds from the epipaleolithic period, some 20,000 to 10,000 years BP.
In addition, Israeli archeologists have identified 1,000-year-old eggplant seeds. They found the seeds in cisterns located in an ancient market complex that was discovered in Jerusalem’s Givati Parking Lot dig, more or less across from the Old City’s Dung Gate. The cisterns apparently had been left behind in either cesspits or garbage pits and the eggplant seeds had neither rotted nor disintegrated. Researchers surmise that the market stall owners used garbage pits to hold their unused stock or to discard damaged produce. Eggplant seeds found in cesspits were seeds consumed and naturally eliminated.
Eggplants are well-traveled. According to the late Gil Marks, in his cookbook Olive Trees and Honey: A Treasury of Vegetarian Recipes from Jewish Communities Around the World, eggplants originated in India some 4,000 years ago. By the fourth century CE, eggplants arrived in Persia. From, there they were “picked up” by Arabs, who probably brought them to Spain in the ninth century. Claudia Roden writes in her book The Book of Jewish Food: An Odyssey from Samarkand to New York that Jews came to be associated with eggplant when they fled the Almohades and Almoravides and when the Inquisition banished them from southern Italy.
Seeing that pomegranates are part of the Rosh Hashanah table, I’ll close with some information about the ancient fruit, one of the seven species mentioned in Deuteronomy 8:8. The Roman Pliny the Elder, who died in the 79 CE eruption of Mount Vesuvius, also had something to say about this juicy fall fruit – he wrote that the wild pomegranate seed, taken in drink, is curative of dropsy (edema).
Pomegranate seed oil contains high concentrations of Omega 5, which is believed to be one of the most powerful antioxidants in nature. Prof. Ruth Gabizon and Prof. Shlomo Magdassi from Hebrew University and Hadassah Hospital are hopeful that their pomegranate seed oil research will lead to a way of slowing down or lessening the effects of degenerative brain diseases.
A 2020 report by other researchers, which was published in The American Journal of Clinical Nutrition (doi.org/10.1093/ajcn/nqz241), contends that pomegranate juice helps maintain visual memory skills in middle-aged and older adults. The authors of the study state that it could have a potential impact on visual memory issues commonly associated with aging.
The old Mediterranean diet continues to provide new promise.
Deborah Rubin Fields is an Israel-based features writer. She is also the author of Take a Peek Inside: A Child’s Guide to Radiology Exams, published in English, Hebrew and Arabic.
The winepress unveiled in Ramat Ha-Sharon. (photo by Yoli Schwartz, IAA)
An Israel Antiquities Authority (IAA) excavation has yielded evidence of human activity in the Ramat Ha-Sharon region from as early as 1,500 years ago. The excavation was prompted by Ramat Ha-Sharon Municipality’s plans to establish a new residential neighbourhood south of a holiday park slated to be built on the outskirts of Tel Aviv.
“The excavation unearthed evidence of agricultural-industrial activity at the site during the Byzantine period – about 1,500 years ago. Among other finds, we discovered a large winepress paved with a mosaic, as well as plastered installations and the foundations of a large structure that may have been used as a warehouse or even a farmstead,” explained Dr. Yoav Arbel, director of the excavation on behalf of the IAA. “Inside the buildings and installations, we found many fragments of storage jars and cooking pots that were evidently used by labourers working in the fields here. We also recovered stone mortars and millstones that were used to grind wheat and barley and probably also to crush herbs and medicinal plants. Most of the stone implements are made of basalt from the Golan Heights and Galilee.”
A rare gold coin was unearthed in the dig. (photo by Amir Gorzalczany, IAA)
One of the rare and unexpected finds retrieved from the excavation is a gold coin, minted in 638 or 639 CE by the Byzantine emperor Heraclius. On one side, the emperor is depicted with his two sons and the reverse shows a cross on the hill of Golgotha where, according to Christian tradition, Jesus was crucified. An interesting addition to the coin is an inscription scratched in Greek, and possibly also in Arabic. This is probably the name of the coin’s owner, who “marked” it as highly valuable property. According to Dr. Robert Kool, head of the IAA’s numismatics department, “The coin encapsulates fascinating data on the decline of Byzantine rule in the country and contemporary historical events, such as the Persian invasion and the emergence of Islam, and provides information on Christian and pagan symbolism and the local population who lived here.”
Another unusual find is a bronze chain that was used to suspend a chandelier containing glass lamp holders. Chandeliers of this type are usually found in churches.
Installations built at the site after the Muslim conquest in the seventh century CE include a glass-making workshop and a warehouse, where four massive jars were found. The jars, which were sunk into the floor, were evidently used to store grain and other products as a precaution against pests and damp conditions. “In this period, people were not only working at the site but also living there, because we discovered the remains of houses and two large baking ovens,” said Arbel. The pottery from this period includes complete pottery lamps for lighting, and local and imported serving ware, some of it decorated. Based on the assemblage of finds, the site continued to be inhabited until the 11th century CE.
Avi Gruber, mayor of Ramat Ha-Sharon, said, “I am thrilled by the finds and we have already started working with the directors of the Neve Gan North project on exactly how to integrate the current finds into the future neighbourhood…. As we plan heritage-related events for the upcoming centenary, this opens up a whole new perspective on how people once lived in this part of the country.”
“The Israel Antiquities Authority sees great importance in making the findings accessible to the public, in partnership with local and international communities,” said Eli Eskozido, director of the IAA.
“This is the first archeological excavation ever conducted at the site, and only part of it was previously identified in an archeological field survey,” added IAA Tel Aviv district archeologist Diego Barkan. “The Israel Antiquities Authority views this as an excellent opportunity to integrate the ancient remains into plans for the future municipal park.”
Zoom presentations became a regular affair at Beth Israel during the pandemic. Inset: JFS director of programs and community partnerships Cindy McMillan provides an overview of the new Jewish Food Bank. (screenshot from BI & JFS)
As Vancouver-area synagogues cautiously edge their way toward reinstituting in-person religious services, many rabbis are doing a rethink about the impact that the past 17 months of closure has had on their congregations.
Finding a way to maintain a community connection for thousands of Jewish families became an imperative for all of the synagogues early on in the pandemic. Not surprisingly, for many, the answer became cutting-edge technology. But careful brainstorming and halachic deliberations remained at the heart of how each congregation addressed these urgent needs.
“We immediately realized that services per se were not going to work over electronic medium,” Congregation Schara Tzedeck’s Rabbi Andrew Rosenblatt told the Independent.
He said Orthodox rabbis across the world were already discussing halachah (Jewish law) in light of the pandemic when the province of British Columbia announced the shutdown in March of last year. “We realized that we weren’t going to offer any services,” he said. “We can’t have a minyan online.”
But that didn’t mean they couldn’t offer support. Schara Tzedeck’s answer to that need was only one of many innovative approaches that would come up. For example, to help congregants who had lost family members, the Orthodox shul devised a new ritual, as the reciting of the Mourner’s Kaddish requires a minyan (10 men or 10 men and women, depending on the level of orthodoxy, gathered together in one physical location).
“What we did is immediately [start a Zoom] study session in lieu of Kaddish. [The Mourner’s] Kaddish is based on this idea of doing a mitzvah act, which is meritorious for the sake of your loved one, so we substituted the study of Torah for the saying of Kaddish,” he explained.
For many other communities, such as the Conservative synagogue Congregation Beth Israel, the deliberations over how to apply halachah in unique moments such as these were just as intense. For these instances, said BI’s Rabbi Jonathan Infeld, rabbis saw another imperative.
“This is what is called she’at had’chak, or a time of pressure,” Infeld said. “It’s a special time, it’s a unique time, and so we adapted to the time period.”
The concept allows a reliance on less authoritative opinions in urgent situations. So, for example, with respect to reciting the Mourner’s Kaddish, Infeld said, “We felt that, especially in this time period, people would need that emotional connection, or would need that emotional comfort of saying Mourner’s Kaddish when they were in mourning, and so we have not considered this [internet gathering to be] a minyan, except for Mourner’s Kaddish,” Infeld said. He noted that the Committee on Jewish Law and Standards of the Rabbinical Assembly, which reviews halachic decisions for the Conservative movement, has adopted the same position.
Rabbi Shlomo Gabay, who leads the Orthodox Sephardi synagogue Congregation Beth Hamidrash, said that although his congregation would not hold Mourner’s Kaddish online, venues like Zoom played a vital role in allowing the congregation to meet during shivah, the first seven days of mourning. Like a traditional shivah, which takes place in the mourner’s home, often with a small number of visitors, an online shivah gave community members a chance to attend and extend support as well.
“That was actually an especially meaningful [opportunity],” Gabay said. “The mourners, one after another, told me that, first of all, you don’t often get the opportunity to have so many people in the room, all together, listening.”
For members of the Bayit Orthodox congregation in Richmond, an online shivah meant family on the other side of the country could attend as well. “What was most interesting, of course, was the people from all across the world,” remarked Rabbi Levi Varnai. “You can have people who are family, friends, cousins, from many places in the world, potentially.”
Temple Sholom uses a variety of online media to provide inclusive content for those members who can’t attend in person. Pictured here are Rabbi Dan Moskovitz and Rabbi Carey Brown. (screenshot from Temple Sholom)
Vancouver’s Reform Congregation Temple Sholom also came to value the potential of blending online media with traditional venues. Rabbi Dan Moskovitz said the congregation had been streaming its services and classes as much as a decade before the pandemic arrived. But lifecycle events, he said, demanded a more personal approach, one that would still allow families to actually participate in reading from the Torah scroll, while not violating the restrictions on large public attendance.
“The big change is that we brought Torah to everybody’s home,” he said. Literally. Moskovitz or his associate, Rabbi Carey Brown, would deliver the scroll in a large, specially fitted container, along with a prayer book, instructions and other necessary accoutrements.
“We had a document camera so, when we streamed, you could look down on the Torah as it was being read on screen. Those were very special moments on a front porch when I would deliver Torah, socially distanced with a mask on, early on in the pandemic,” he said. “I had a mask and I had rubber gloves and they had a mask, and you put something down and you walked away. We got a little more comfortable with service transmission later on.”
International classes
Switching to online media also has broadened the opportunities for classes and social connections. Infeld said Beth Israel moved quickly to develop a roster of classes as soon as it knew that there would be a shutdown.
“We realized right away that we can’t shut down. We may need to close the physical building, but the congregation isn’t the building. The congregation is the soul [of Beth Israel]. We exist with or without the building,” he said. “And we realized that for us to make it through this time period in a strong way, and to emerge even stronger from it, we would have to increase our programming.”
He said the synagogue’s weekly Zoom and Learn program has been among its most popular, hosting experts from around the world and garnering up to 100 or more viewers each event. The synagogue also hosts a mussar (Jewish ethics) class that is regularly attended. “We never had a daily study session,” Infeld said. “Now we [do].”
For Chabad centres in the Vancouver area, virtual programming has been a cornerstone of success for years and they have expanded their reach, even during the pandemic. “We have had more classes and more lectures than ever before, with greater attendance,” said Rabbi Yechiel Baitelman, who runs Chabad Richmond.
Zoom and other online mediums mean that the centres don’t have to fly in presenters if they want to offer an event. Like other synagogues, Chabad Richmond can now connect their audiences directly with experts from anywhere in the world.
“We can’t go back”
All of the synagogues that were contacted for this story acknowledged that online media services had played an important role in keeping their communities connected. And most felt that they will continue to use virtual meeting spaces and online streaming after the pandemic has ended.
“As our biggest barrier to Friday night participation was the fact that many families were trying to also fit in a Shabbat dinner with small children, the convenience of the Friday livestream is worth including in the future,” said Rabbi Philip Gibbs, who runs the North Shore Conservative synagogue Congregation Har El.
“We’re scoping bids to instal a Zoom room in our classroom space so that we can essentially run a blended environment,” Rosenblatt said. “We anticipate, when restrictions are lifted, some people will still want to participate by Zoom and some people will want to be in person.”
However, some congregations remain undecided as to whether Zoom will remain a constant in their services and programming.
Rabbi Susan Tendler said that the virtual meeting place didn’t necessarily mesh with all aspects of Congregation Beth Tikvah’s Conservative service, such as its tradition of forming small groups (chavurot) during services. “We are talking about what that will look like in the future,” she said, “yet realize that we must keep this door open.”
So is Burquest Jewish Community Association in Coquitlam, which is looking at hybrid services to support those who can’t attend in person. “But these activities will probably not be a major focus for us going forward,” said board member Dov Lank.
For Or Shalom, a Jewish Renewal congregation, developing ways to bolster classes, meditation retreats and other programs online was encouraging. Rabbi Hannah Dresner acknowledged that, if there were another shutdown, the congregation would be able to “make use of the many innovations we’ve conceived and lean into our mastery of virtual delivery.”
For a number of congregations, virtual services like Zoom appear to offer an answer to an age-old question: how to build a broader Jewish community in a world that remains uncertain at times and often aloof.
The Bayit’s leader, Rabbi Varnai, suggests it’s a matter of perspective. He said finding that answer starts with understanding what a bayit (home) – in this case, a Jewish house of worship – is meant to be.
The Bayit, he said, is “a place for gathering community members and for coming together. The question, how can we still be there for each other, causes us to realize that we can’t go back to as before.” After all, he said, “community service is about caring for each other.”
Jan Lee’s articles, op-eds and blog posts have been published in B’nai B’rith Magazine, Voices of Conservative and Masorti Judaism, Times of Israel and Baltimore Jewish Times, as well as a number of business, environmental and travel publications. Her blog can be found at multiculturaljew.polestarpassages.com.
Cautious optimism. That seems to be the consensus among Jewish school administrators as students and teachers prepare to return to classes in September.
One of the key lessons of the past year-and-a-half has been that things can change swiftly and the pandemic response requires resilience and adaptiveness.
“We’ve all learned that whatever is final is only final until it changes,” joked Russ Klein, King David High School’s head of school. Despite the circumstances, he said, the last academic year was a good one. He credits students, parents and teachers for working together, being flexible and making the best of the situation.
“It sounds strange to say, but, in terms of the context, we had a really good year,” he said. “People were incredibly positive, even with a few COVID cases here and there.”
The biggest challenges were wearing masks, cancelling extracurricular activities, including inter-school sports, and the cancellation of all school trips. Grade-specific cohorts were instituted, with staggered schedules to avoid interactions between groups.
As it stands now – unless changes are announced before classes starts Sept. 13 – cohorts will no longer be required. Klein hopes that some competitive sports will also be possible.
While hoping for a school year that is as normal as can be, Klein is also confident that the experience of last year has made the entire school community more sanguine about changes to routines.
Like Klein, Emily Greenberg, head of school at Vancouver Talmud Torah, gives kudos to students, parents and teachers.
“I would say the last year was all about being flexible and understanding that we couldn’t anticipate for sure how things were going to go,” she said. “It was really a team effort. We were really appreciative of our parents and staff and everybody as regulations shifted…. This was the ultimate team effort because it would not have gone as well as it had had we not all rolled up our sleeves and done the work we had to do to get through to where we are today.”
A big remaining question is how kids under 12, who have not yet been cleared for vaccinations, will be required to behave at school.
Some people use the term “new normal,” but Greenberg prefers “near-normal.”
“I am hopeful that our near-normal will be one that we can all live with and still appreciate the liberties that we are starting to gain back,” she said.
With about 500 students set to converge on the school this year, Greenberg is confident that students, parents and staff will step up again to do whatever it takes to learn safely.
“I think the most important piece is just understanding the team mentality,” she said. “The school can’t do it alone. No business can do it alone. Everybody has to play their role.”
Shalhevet Girls High School had a different experience than most. Because of its small student body – this year 11 students will be starting classes – there was no need to form cohorts. However, Ian Mills, incoming principal at Shalhevet, noted that the confluence of Jewish holidays coinciding with the start of the school year raises concerns about kids spreading the virus to siblings, parents and grandparents.
“We are going to encourage mask use, I think, no matter what happens,” said Mills. They will also continue to have the sanitization stations to which everyone has become accustomed and disinfecting protocols will also proceed.
“We’re just really excited,” he said of the new school year. “But, also, things can change. I’m not letting my guard off.”
Vancouver Hebrew Academy also benefited last year from its relatively smaller size, being able to accommodate more of its student body within the capacity limits that were set by the government. Outgoing head of school Rabbi Don Pacht told the Independent in a June interview, “I think schools have been doing a phenomenal job overall, but it’s easier when you only have two cohorts instead of eight cohorts.”
By the time of that interview, basically all of the VHA students had returned to the classroom. Unfortunately, the JI was unable to reach VHA’s new head of school, Rabbi Barak Cohen, for an update before we went to press.
Like all administrators, Sabrina Bhojani, the new principal at Richmond Jewish Day School, will be closely watching the edicts coming from the province’s ministry of education and public health officials.
“Until we have that information, we are hoping things are going to be normal,” she said. “Right now, it’s a waiting game and things are changing minute by minute.”
“I think people are hopeful,” she said. “There is always a little bit of anxiety as well. I think it’s mixed emotions [but] I think people are optimistic for a back-to-normal start.”
