It’s that time of year

Tu b’Shevat is a popular day to go into the fields and plant saplings. (photo from usa.jnf.org)

‘In Israel, just before the Hebrew month of Shevat, the landscape begins to change. It has been winter; the fruit trees bare, their leafless, light grey branches silhouetted against dark clouds. Then, as Shevat is ushered in, they begin to bud, and reddish leaflets burst forth. Fields that have been covered with pale crocuses, white narcissus and cyclamens give way to red anemones, tulips and broom bushes starred with flowers. And the almond trees burst into blossom – the first harbinger of spring. It is at this time we celebrate Tu b’Shevat, the 15th of Shevat, which is known as the New Year of the Trees.

Tu b’Shevat, which falls this year on Jan. 17, is mentioned in the Mishnah as one of the four “natural” new years. The first of Nisan is the “new year for Jewish kings and seasonal feasts”: that is, for calculating the reigns of Israelite kings and determining the cycle of calendar festivals. The first of Elul is the new year “for tithing cattle” and the first of Tishri is the new year for calculating septennial cycles and 50-year jubilees.

The new year for the trees was moved from the first of Shevat to the 15th in accordance with the opinion of Rabbi Hillel (30 BCE – 10 CE), for it is then that the sap begins to rise with the full moon, in Israel’s fruit trees. The Babylonian and Jerusalem Talmuds also designate Tu b’Shevat as the date to calculate taxes on fruit: “You shall tithe all the yield of your seed, which comes forth from the field year by year.” (Deuteronomy 14:22)

During the days of winter, Israel’s fruit trees are dormant. It is wet and cold and, because of the low temperatures, the trees cannot absorb the nutrients from the soil. But, regarding the 15th of Shevat: “Till this day [the trees] live off the water of the past year; from this day on, they live off the water of this year.” (Jerusalem Talmud, Rosh Hashanah 1.2)

This date is the start of the fruit’s formation. Arabs also mark it, calling it “the second ember,” when fruit trees begin to absorb water. According to Arab folklore, there are three “embers,” which began as fire falling from the sky and changed to caterpillars. The first falls from the sky when the earth begins to warm up; the second when the warmth spreads. They follow this with a third “ember,” as summer begins.

Tu b’Shevat is one of Judaism’s popular celebrations that does not involve special synagogue services. It is a day when it is customary to eat the fruits of Israel: apples, almonds, carobs, figs, nuts and pomegranates. Many scholars stay up late on the eve of the holiday, reciting biblical passages dealing with fruits or the earth’s fertility. They read from Genesis how trees were created along with all the plants of the earth; from Leviticus, the Divine promise of abundance as a reward for keeping the commandments; and from Ezekiel 17, the parable of the spreading vine, symbolizing the people of Israel.

Kabbalists hold a special seder for Tu b’Shevat and they celebrate, not so much the new year of the trees, but the New Year of the Tree, meaning the Tree of Life, which is rich with mystical connotations. At the seder, they drink four cups of wine, beginning with white wine and ending with red, with the second cup a mixture more of white and the third more of red wine. It is rather like how the landscape changes from white (the pale narcissus and crocus) to red (anemones and tulips) as Tu b’Shevat approaches.

Tu b’Shevat is a popular day to go into the fields and plant saplings. Over the last several decades, Israeli schoolchildren have helped Keren Kayemeth, the Jewish National Fund, plant 130 million trees, many of them on Tu b’Shevat, and these evergreens have become the backbone of the reforestation program.

Tu b’Shevat affirms that the soil of Israel is holy. And the New Year of the Trees reminds us annually of the wonder of God’s creation.

Dvora Waysman is a Jerusalem-based author. She has written 14 books, including The Pomegranate Pendant, which was made into a movie, and her latest novella, Searching for Sarah. She can be contacted at [email protected].

A Methuselah update

Methuselah’s roots go back to the time of Masada, and even earlier. (photo from Arava Institute)

For many years, in anticipation of Tu b’Shevat, I have written about a date palm tree in the Arava that fascinates me – Methuselah.

Methuselah’s relatively new beginnings can be attributed to London-born Dr. Sarah Sallon, director of the Louis Borick Natural Medicine Research Centre at Hadassah Medical Centre, and California-born botanist Dr. Elaine Solowey of the Arava Institute for Environmental Studies at Kibbutz Ketura.

According to Sallon, “in 2005, we were interested in rejuvenating lost flora of Eretz Yisrael. One of the lost flora is the Judaean date. I was discussing with some scientists about their work, trying to extract DNA from ancient seeds.”  Sallon asked, “If we had ancient seeds, why couldn’t we grow them?”

From 1963 to 1965, archeologists Yigal Yadin and Ehud Netzer excavated the fortress Masada, which was built by King Herod between 37 and 31 BCE and was home to almost a thousand zealots until the Romans breached the wall in 72 CE and found the bodies of the Jews who had lived there and killed themselves, rather than being taken as prisoners. At the site, Yadin and Netzer found date palm seeds, which were subsequently stored at Bar-Ilan University.

Sallon asked Netzer for a few seeds, and received five. She took them to Solowey, who took three of the 2,000-year-old seeds and planted them in January 2005. Other seeds were sent to the University of Zurich, in Switzerland, for radiocarbon dating. They were also tested to see if they had anti-bacterial, anti-viral, anti-cancer, anti-fungal, anti-malarial, anti-oxidant or other medicinal properties.

The date palm is one of the best medicinal trees. Domesticated more than 6,000 years ago, it can be male or female, and produces dates. Medicine of the date palm has been used for lung disease, colds, heart disease, hair growth and other things.

After eight weeks, in 2005, one seed successfully germinated and was named Methuselah, after the biblical person who was said to have lived 969 years.

Initially, the first leaves had white spots because of a lack of chlorophyll. At 15 months, the seedling was transferred to a larger pot. After 26 months, the plant showed normal development.

In 2011, when its exact location was being kept a secret, I was permitted to see a photograph of Methuselah. At the time, it was two metres high and in a “protected quarantine site,” due to its scientific and financial value.

In April 2011, a white flower appeared on the inner part of the tree, indicating that Methuselah was male. In 2017, there was hope for Methuselah to be bred with a female tree to produce the same date variety that was common in ancient Judea.

In December 2019, Solowey sent me an update on Methuselah – he had grown to four metres tall. Also during that year, Solowey had gotten six ancient date seeds from archeological sites: “Adam” from Masada; “Jonah,” “Uriel,” “Boaz” and “Judith” (or “Yehudit’) from Qumram; and “Hannah” from Wadi Makukh, a winter water channel in the Judean desert surrounded by high cliffs and containing a number of caves that were surveyed from 1986 to 1989.

Early that December, Methuselah was pollinated by Hannah and Solowey cultivated 111 semi-dry dates, “really nice, big, blondish, semi-dry dates from her with a honey aftertaste.”

In March 2020, Hannah flowered, and Solowey told me: “we are thinking of making a genetic line from Hannah.”

At the end of November 2021, Solowey wrote to me again. She said, “Well, we got 600 beautiful dates from Hannah (whose seed was 175 years older than Methuselah’s seed) this September. We planted Yehudit, another female, on Sukkot. We are considering tissue culture. I have two males still in the greenhouse.”

Sybil Kaplan is a journalist, lecturer, book reviewer and food writer in Jerusalem. She created and leads the weekly English-language Shuk Walks in Machane Yehuda, she has compiled and edited nine kosher cookbooks, and is the author of Witness to History: Ten Years as a Woman Journalist in Israel.

Studying social sense

Michael Gliksberg, left, and Prof. Gil Levkowitz are among the researchers who have discovered that oxytocin in a developing zebrafish brain determines later social behaviour. (photo from Weizmann Institute)

Whenever we decide to throw a party, invite in-laws to dinner or embark on a cruise, we are driven by the most basic component of social behaviour: the desire to hang out with other humans. Considering that the drive to form groups with members of one’s own species has been conserved throughout evolution, it’s evident that social behaviour is governed by genes, at least to some degree. But our parents and teachers help us hone our social graces, so teasing apart the effects of nature and nurture on this behaviour is hard, if not impossible. By studying zebrafish, Weizmann Institute of Science researchers, in collaboration with scientists in Portugal, have managed to solve part of the riddle of how social behaviour is hardwired into the developing brain.

Zebrafish are perfect for studying the inborn basis of behaviour because they receive zero nurturing from parents. “Some fish species take care of their young, but not zebrafish,” explained Prof. Gil Levkowitz of the Weizmann Institute’s molecular cell biology and molecular neuroscience departments, who headed the research team together with Prof. Rui F. Oliveira of Instituto Gulbenkian de Ciência in Portugal. “The female zebrafish spawns several hundred eggs, which are fertilized by sperm released into the water by the male. She does provide her offspring with a ‘lunchbox’ – a protein sac, or yolk, that makes up part of the egg – but, otherwise, her message to her children is: manage on your own.”

At about four weeks of age, the centimetre-long juvenile fish, just out of the larval stage, begin to socialize. Though not as exquisitely synchronized as the schools of moonfish in the movie Finding Nemo, they do exhibit a strong tendency to swim together as a group, termed a shoal. Much like humans, they have an incentive to seek company; in their case, the group provides them with advantages in searching for food, overcoming currents, avoiding predators and finding mates. The shoaling behaviour of zebrafish requires sophisticated processing of visual and social cues, very similar to that which takes place in the brains of socializing humans. In particular, the zebrafish must be able to identify other fish as belonging to their own, “friendly” – as opposed to different or, worse yet, predatory – species.

To learn how the social behaviour of zebrafish develops, the researchers focused on the hormone oxytocin, one of the most important neurochemicals known to enhance social interactions, including bonding. Postdoctoral fellow Dr. Ana Rita Nunes and doctoral student Michael Gliksberg created a system for exploring the effects of oxytocin on the developing brains of zebrafish larvae. They produced transgenic larvae whose oxytocin-making neurons harboured a bacterial gene encoding fatal sensitivity to antibiotics. The researchers could then eliminate these neurons from the brains of the larvae at different stages of their development by adding antibiotics to the water, and they later observed the zebrafish behaviour as they became adults.

The scientists discovered that the larvae whose brains lacked oxytocin early on – specifically, in the first two weeks of life – grew into adult fish with an impaired capacity for social interaction, namely, swimming in a shoal. Although their brains regenerated the oxytocin neurons later in life, this capacity was not restored. This meant that, for adults to be capable of social behaviour, their brains had to be organized by oxytocin in a certain manner during a critical time window of brain development in which the social traits are established.

The researchers further discovered the mechanisms by which oxytocin primes the growing brain for socializing. They showed that oxytocin-producing neurons were critical to the birth of another type of neuron, one that releases the neurotransmitter dopamine, which is known to regulate feelings of reward and motivation. Zebrafish whose brains had not been exposed to oxytocin during the first two weeks of life had reduced numbers of dopamine-making neurons, as well as a reduced number of connections to these neurons, in two distinct brain areas.

One of these areas was responsible for processing visual stimuli, apparently of the kind essential for recognizing potential swimming partners. An analogous area in the brains of mammals, including humans, is involved in processing visual cues in social situations. It controls eye movements that scan, for example, different elements of the face in a particular order to decipher facial expressions. This pattern is often absent in people with autism, suggesting that their brains respond to social-based visual cues differently.

The other dopamine-deficient brain area in the zebrafish was analogous to a major reward centre in the mammalian brain, which is involved in the positive reinforcement of social interactions.

A lack of oxytocin in the critical early developmental period also disrupted a system of neuronal connections known as the social decision-making network – a group of brain areas that work together to process social information. In fish whose brains had developed without oxytocin, the synchronization patterns of neuronal activities among these centres were completely different from those of regular fish.

Nunes summarized: “Oxytocin organizes the developing brain in a way that’s essential for responding to social situations.”

– Courtesy Weizmann Institute

mRNA & cancer drugs

Prof. Etta Livneh (photo by Shay Shmueli/BGU)

Most everyone on the planet has now heard of mRNA, thanks to the vaccines against COVID-19 from Pfizer and Moderna, which are based on messenger RNA. But, before mRNA was used to address COVID, research was conducted into how it could fight cancer. Now, researchers at Ben-Gurion University of the Negev have discovered a key connection between mRNA, peptide proteins and tumour progression.

Messenger RNA codes for different proteins, each with a unique function. There are both “long” and “short” peptides. Until now, scientists were not sure if short peptides had any biological function.

Prof. Etta Livneh of BGU’s Shraga Segal Department of Immunology, Microbiology and Genetics has shown that single short peptides in fact have a very important role – as a kinase inhibitor that can slow tumour growth and invasion, cancer cell survival and metastasis.

Proteins (and protein kinases in particular) propagate signals that carry instructions to the cells and dictate cell fate. There are more than 500 different kinases in the human body.

With cancer, a kinase erroneously tells the cells to divide and reproduce in a rapid and uncontrollable manner. But the flipside is also true: if a kinase can be inhibited, it should block the proliferation of cancer cells.

And that’s “just the tip of the iceberg,” said Livneh, whose discovery has been a decade in the making. “Now that we know that at least some peptides have a biological function, we can begin to discover the roles of many more.”

Kinase inhibitors are already one of the hottest areas of cancer research, in some cases replacing chemotherapy. Livneh’s research will allow scientists to better understand how to control this cancer-fighting technology.

The research was supported by a grant from the Israel Science Foundation and published in PNAS (Proceedings of the National Academy of Sciences of the United States of America).

Israel21c is a nonprofit educational foundation with a mission to focus media and public attention on the 21st-century Israel that exists beyond the conflict. For more, or to donate, visit israel21c.org.

בבית החולים בשתיים לפנות בוקר

 הרופאה המומחה החליטה שעלי לעשות בדיקת אם. אר. איי. לאזור הצוואר שלי לאור מוגבלות מסוימת שאני חש בו. בדיקת הסי. טי. שעשיתי בבית החולים סנט פול לא הייתה מספיק טובה מבחינתה, והיא התעקשה על בדיקת אם. אר. איי. שהיא הרבה יותר מקיפה. הרופאה הזכירה לי, בביקור במרפאתה בסוף חודש נובמבר, כי התור לאם. אר. איי. הוא ארוך מאוד, ולכן כדאי שארשם לכל בית החולים שעושים אותה באזור ונקובר. אני סירבתי בכל תוקף ואמרתי לה שאני מוכן לעשות את הבדיקה רק בשני בתי החולים המרכזיים של ונקובר: סנט פול וונקובר ג’נרל – כיוון שלהם יש את ציוד הטוב ביותר

המזכירות הרפואית במרפאה בה עובדת הרופאה רשמה אותי לבדיקה וידעתי שיתכן ואאלץ להמתין חודשים ארוכים ואולי אף יותר מכך לבדיקה המיוחלת. לכן מספר ימים לאחר הפגישה עם הרופאה המומחית התקשרתי למזכירות וביקשתי מהם לרשום אותי גם לתור של ביטולים באחד משני בתי החולים בעיר. מניסיוני לאחר שבע עשרה שנים של מגורים בוונקובר, אני יודע שברוב המקרים זה עובד מצוין. מטופל נאלץ לבטל תור לבדיקה מסוימת או אפילו לניתוח, ואז מי שנמצא בתור הביטולים מקבל התראה קצרה על תאריך פינוי לביצועה. קנדים רבים כאן לא חושבים כלל על האופציה של תור הביטולים והם ממתינים בשקט לתור שלהם, גם אם זה כרוך בחודשים רבים מאוד. אני כבר הבנתי מזמן את הפרינציפ: צריך להיות קצת קריאטיבי ואז אפשר להשיג את מבוקשתך

במקביל להמתנה לבדיקת האם. אר. איי. במערכת הציבורית, החלטתי לנסות ולבדוק מה המצב במכונים הפרטיים שבעיר. מצאתי בסך הכול שני מכונים בלבד שמבצעים בדיקה שכזו, והעלות יקרה מאוד: קרוב לאלף דולר. החלטתי לשמור את האופציה היקרה הזאת למקרה שאאלץ להמתין חודשים ארוכים לבדיקה באמצעות המערכת הציבורית. ולשמחתי זה לא קרה. ביום שני בשבוע שעבר (שחל בשבוע האחרון של דצמבר) קיבלתי פתאום טלפון ממספר לא מזוהה. תחילה חשבתי שמדובר בעוד שיחה של נוכלים שמנסים באמצעות תרגילים שונים לגנוב כסף. אך לא כך הוא. על הקו הייתה אחת העובדות במזכירות הרפואית של בית החולים סנט פול, שאמרה לי כי התפנה תור לבדיקת האם. אר. איי למחרת – יום שלישי בשעה שתיים לפנות בוקר. כמובן קפצתי על המציאה והסכמתי מייד. העובדת הסבירה לי כי בשעות שכאלה בית החולים סגור ואפשר להגיע למכון לבדיקת האם. אר. איי. רק דרך חדר המיון. כיוון שהבדיקה בשעות מאוד מאוחרות בלילה היא שאלה אותי היכן אני גר? ואז עניתי לה בפשטות: במרחק חמש דקות הליכה בלבד מבית החולים

ביום שני בלילה בשעה אחת וחמישים אחרי חצות צעדתי בקור המקפיא של ונקובר אל סנט פול. הגעתי כעבור חמש דקות לחדר המיון, ומשם הופניתי אל המכון לבדיקת האם. אר. איי. הלכתי במסדרונות הריקים והכמעט חשוכים של בית החולים עד שמצאתי את דלת המכון. המזכירה הרפואית קיבלה אותי בסבר פנים יפות וביקשה ממני לשבת ולמלא מספר טפסים פשוטים. במקביל היא בדקה את פרטי האישיים. המזכירה הסבירה לי שהבדיקה לוקחת כחצי שעה ובתוך כשבוע הרופאה המומחית ורופאת המשפחה שלי יקבלו את תוצאותיה. המתנתי כעשר דקות ואז הופיע טכנאי נחמד בשם פול שהזמין אותי לחדר הבדיקה. קודם לכן נאלצתי להחליף את בגדי בבגדים של בית החולים. הבדיקה נמשכה כחצי שעה ואז יצאתי לחופשי

Educating the next leaders

King David High School student and Climate Education Reform British Columbia member Sara Bauman (photo from Sara Bauman)

Weather events like the recent floods across British Columbia and last summer’s record fire season are prompting questions about how to plan long-term for the changing environment. One King David High School senior has come up with part of the answer: create a climate curriculum that prepares tomorrow’s leaders for addressing climate change.

Sara Bauman is a member of Climate Education Reform British Columbia (CERBC), a group of approximately 20 high school students who believe that the world’s pressing environmental challenges deserve a place in the province’s education system. Bauman says lessons about the physical climate system and the science behind phenomena such as greenhouse gases and sea-level rise should be a standard part of what students learn in school.

CERBC is pushing for a new curriculum that includes mandatory courses on climate-related topics and for the subjects to be taught across K-12 grade levels. At the present time, Grade 11 and Grade 12 students have the option to take environmental sciences, which contains a certain number of units relating to climate change. But the elective aspect, Bauman explained, means that not all students are learning about climate science or its implications.

“We want to get students to understand the urgency of the climate crisis and the need to act now,” Bauman told the Independent. “[If] not every student has to take it, different students are going to be receiving different knowledge, some less than others. [We] need the whole generation to be prepared to combat climate change, not just a few.”

A 2019 study conducted by researchers at Lund University, in Sweden, found that Canadian schools as a whole fell short when it came to educating students about climate change. In British Columbia specifically, research indicated that schools often failed to teach three core concepts: that the climate is warming, that there is consensus among experts that climate change exists, and that human-driven solutions are possible. The researchers also noted that there is no consensus among provinces or school districts when it comes to teaching students about climate change.

In October, CERBC met with B.C. Minister of Education Jennifer Whiteside to discuss its proposal. The students outlined six needs that they felt would be essential to a successful K-12 climate curriculum, including enabling students to “understand the urgency of the climate crisis” and to recognize that there are ways to mitigate or slow climate change.

Bauman said the program needs to be interdisciplinary because climate change has social implications as well. “We want students to understand the relationship that climate change has with social justice issues,” she said, noting that environmental advocacy “can’t be separated from other movements, like the Black Lives Matter or Indigenous rights movements, because, at the end of the day, climate change does come down to systems and how we structure our lives. And we also want to inspire students to start to critically engage in politics and see how they can create policy change.”

KDHS head of school Russ Klein said CERBC’s call for a mandatory climate curriculum reflects a wider sentiment among today’s students that the topic needs to addressed. Even though Bauman is the only KDHS student representing CERBC at this time, other students at KDHS are finding their own ways to raise social awareness.

photo - King David High School head of school Russ Klein
King David High School head of school Russ Klein (photo from KDHS)

“[In] the last two or three years, especially with Greta Thunberg and the climate protests, we’ve had a whole bunch of students actively engaging with the school, the [administration], climate protests and [other types of] activism,” said Klein.

Students at KDHS have a variety of avenues in which to get involved, including the youth groups Sustainabiliteens and the Green Club, which are aligned with addressing social and environmental issues.

Klein said Bauman brings an important quality to this dialogue. “She lends a Jewish voice of perspective to some of what she’s been doing, which I think is also very relevant for other people,” he said. “We need more diversity in the room.”

Of course, students aren’t the only ones who want to see a curriculum that reflects today’s challenges. Many teachers do as well. The B.C. Teachers’ Federation publishes downloadable “Climate Change Heroes Lesson Plans” to help teachers develop new learning modules.

Still, Klein said, many schools want the province to lead this effort. “There are so many different things and priorities for schools to do, and I think this one has to be very high on the list. And how we do that, of course, is [we] look to government. These things must be mandated,” he said, pointing out that, until the province implemented LEED-compliant building codes requiring contractors to adhere to sustainable practices, “builders weren’t doing anything. Because why would they? But when it’s the law of the land, they have no choice.”

Last week, Whiteside’s office issued a statement acknowledging that it is working with the BCTF and the Climate Change Secretariat to increase climate-related resources for teachers. It noted, “The flexible nature of B.C.’s curriculum provides many opportunities in which topics like climate change can be explored in various levels of detail.”

The ministry maintains that both K-10 and 11-12 curricula contain resources for “possible connections” to climate change that allow teachers to introduce new study topics. The elective nature of 11 and 12 grade courses, it said, “offer[s] interested students an opportunity to delve deeper [and] encourage exploration from a local to a global scale.”

While the ministry did not say whether it will invite the students to participate in writing a new climate curriculum, Bauman said she hopes the ministry will accept CERBC’s input – “Because we are the students. We know what is best for our generation [when it comes to] learning. I think the ministry doesn’t realize what an asset we are to helping this process.

“We want to create a relationship with them,” said Bauman. “We want to partner with them [and] help the process in any way that we can.”

Bauman said it’s important for students to be part of the solution.

“The most important thing, at least for me,” she said, “is to get students to envision a better world and help them feel inspired, empowered and engaged because, a lot of the time, we hear about climate change and it’s a lot of doom and gloom. [Working] with CERBC has allowed me to put my climate anxiety into other things and channel it into meaningful action, and I want other students to have the chance to do the same.”

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.

Victoria’s first kosher bakery

Markus Spodzieja, owner of the Bikery, the first and only certified kosher bakery on Vancouver Island. (photo from the Bikery)

Victoria’s Jewish community and area foodies received welcome news for their taste buds this summer. For the past four months, the Bikery, the first and only certified kosher bakery on Vancouver Island, has been operating at a permanent address, the Victoria Public Market, 1701 Douglas St. Until now, local households that wished to keep kosher would either bake their own breads or order from Vancouver.

As its name implies, the Bikery had, before moving to the market, been selling its goods from a bicycle – a 250-pound mobile vending bicycle to be precise – as part of a pilot project for the City of Victoria’s Mobile Bike Vending Permit. Started in 2017, the program gave local business owners the chance to operate a service via bicycle.

“I figured that the streets of Victoria could use more pretzels, so I rented out some kitchen space and built a box for the back of my bike, becoming a pedal-powered pretzel peddler,” Bikery owner Markus Spodzieja told the Jewish Independent.

In 2020, Spodzieja, along with his business partner Kimanda Jarzebiak, established a connection with Rabbi Meir Kaplan of Chabad of Vancouver Island. Though COVID-19 arrived on the scene shortly thereafter, the positive trajectory of the Bikery was not derailed.

“During the pandemic, as people became isolated at home, I pivoted my roadside-vendor business model to a delivery service and expanded my menu to include breads, buns and, most importantly and coincidentally, challah. After a few months of biking bread around the city, my now-business partner contacted me requesting weekly challah for her community’s Shabbat dinners,” Spodzieja said. “As the weekly orders began to grow, we arranged a meeting to discuss the need for a kosher bakery in Victoria, and spent the following nine months working out of Chabad of Vancouver Island perfecting our new menu.”

Since the Bikery’s pretzel beginning, the choices have expanded. Spodzieja’s selection now includes bagels of all sorts: poppyseed, cinnamon raisin, plain, and everything seasoning.

In addition, the Bikery presently offers classic challah loaves, braided challah, honey-apple challah, mini challahs, pocket pitas, pretzel buns, and hamburger and hot dog buns. It also serves up confections reminiscent of the Old World, such as rugelach filled with a home-made hazelnut spread, lemon poppyseed muffins, linzer cookies, kipferl cookies and a “personal-sized, decadently spiced” honey cake.

And there are still pretzels of all kinds on the menu, from the original “sweet and salty and chewy” to the chocolate drizzle pretzel “dedicated to the sweet tooth in all of us.” There is a roasted garlic and rosemary pretzel, each batch of which contains an entire head of garlic. As well, there is a cinnamon sugar pretzel, which, as the Bikery’s website asks, “Who needs a mini donut when you’ve got a pretzel with an ample dusting of sugar and locally processed cinnamon?” There is even the blending of two baked worlds – a pretzel bagel, which the Bikery touts as offering “the soft chewyness of the bagel combined with the salty flavour of the pretzel.”

The child of a German-Polish household, Spodzieja spent a lot of time in his youth in the kitchen. Both of his parents went to culinary school and his father ran a bakery in Campbell River.

photo - A kosher challah made at the Bikery in Victoria
A kosher challah made at the Bikery in Victoria. (photo from the Bikery)

“Little did I know that, growing up, baking would become a sort of unconscious habit. And while now I hold a BFA in acting, it gave me the life skills I needed to turn my baking hobby into something that better benefits my community,” he said.

For the time being, Spodzieja said, his focus is “working to establish ourselves into the Victoria Public Market, work on some new menu additions and [to] ensure the integrity of our products as we continue to grow. Rest assured, we have plenty of ideas coming down the pipe. We’ll just have to wait and see as they arrive.”

The Bikery is certified pareve kosher by BC Kosher Check and supervised by Chabad of Vancouver Island. Besides being kosher, most of the items sold at the Bikery are vegan as well.

The Bikery also strives to be environmentally friendly. Not only is its kitchen 100% electric powered, but all deliveries are made by a combination of bicycle and EV car. Its minimum fee for delivery is $10. Deliveries usually cover a radius of five kilometres, but it has temporarily expanded to 15 kilometres.

Victoria’s Public Market is situated close to City Hall and Centennial Square and is a few blocks away from the Empress Hotel and the Parliament Buildings. It is housed in a building that operated for several decades as a Hudson’s Bay department store. Located toward the back entrance (near free two-hour parking), the Bikery shares the market with, among others, a high-end chocolatier, a vegan butcher shop and an exclusive kitchenware store.

For more information or to place an order, visit thebikery.ca.

Sam Margolis has written for the Globe and Mail, the National Post, UPI and MSNBC.

Faux freedom fighters

Last week, a cluster of protesters, including at least two medical doctors, demonstrated on the lawn of the B.C. Legislature, reciting the now-boring litany of justifications for putting others at risk by refusing to be vaccinated against the coronavirus.

Griping from anti-vaxxers has become routine online and, for the most unfortunate among us, in family discussions and among friends. Invoking high ideals of freedom and dredging up quotes from great people in history to reinforce their narrative, many anti-vaxxers claim victimhood, driven either by ignorance of science or obstinacy.

What happened at the legislature last week was more galling than other such incidents, however. On a spectrum from the fairly innocuous act of an individual making ignorant remarks on social media to the atrocious behaviour of impeding emergency vehicles and making a ruckus outside hospitals, this one fell somewhere in the middle.

The demonstration was organized by Common Ground, a free distribution magazine originally focused on natural health and wellness but which has lately gone down conspiracy rabbit holes. The most recent issue warns: “Parents – Protect your children.” The sage advice on how to protect your kids includes rejecting the advice of every legitimate medical professional in North America.

There is also a rambling, full-page open letter to B.C. Attorney-General David Eby from anti-gay activist Kari Simpson, who runs  a group called Culture Guard, which seems determined to guard a culture that most of us would prefer to see vanish. A centrefold of the Canadian Charter of Rights and Freedoms, along with multiple calls for the preservation of free speech, position conspiracy theorists as downtrodden voices of reason and goodness pluckily standing up to tyranny.

And here is where the Common Ground crowd goes particularly off course. The demonstration was specifically linked to the 75th anniversary of the Nuremberg trials. The unsubtle messages at the protest were that modern medical experts and those who follow their advice are ideological descendants of the Nazis and those who refuse the vaccines are defenceless voices of righteousness and reason, equivalent to the victims of the Holocaust.

The demonstrators hanged in effigy Health Minister Adrian Dix, Solicitor General and Public Safety Minister Mike Farnworth and Premier John Horgan. The effigies were a nod to the fact that, as a result of the Nuremberg trials, nine Nazi doctors were hanged for their participation in medical experimentation and other atrocities. Common Ground is, and the protest was, rife with assertions that the vaccines are a form of human medical experimentation. As one doctor who addressed the crowd said, the anti-coronavirus vaccines are “the most dangerous injection in the history of vaccination.” Uh-huh.

The invocation of the Holocaust and Nazism has been a pandemic within a pandemic. People have donned yellow stars to portray their perceived victimization and have shamelessly exploited the language and imagery of that epoch.

In an era when cultural appropriation is a cancelable offence, it seems Jewish history remains the ethical equivalent of public domain. Note that the grievous historical experiences of other peoples with traumatic histories are rarely, if ever, trotted out in quite this way.

If privileged, sanctimonious North Americans wanted to find a reason for justifiable indignation, they wouldn’t have to pick at the scabs of Jewish trauma. They could look at the real tragedy and injustice in the world today: global inequality in vaccination status. While many Canadians now expect a third dose, there are 1.4 billion people in Africa and only 7.8% are double-vaxxed.

But why focus on genuine, contemporary atrocities when one can play a victim in the crudest historical reenactment of the Holocaust and, somehow, incredibly, face the mirror and see a freedom fighter?

Comedy and mental health

David Granirer (photo from David Granirer)

Vancouver counselor and comic David Granirer has been standing up for mental health, literally, for nearly two decades. His brainchild, Stand Up for Mental Health, is a program that has helped hundreds of people on the road towards addressing and recovering from all sorts of psychological disorders by taking to the stage and performing comedy before live audiences.

The concept came to Granirer after observing his students during a stand-up comedy clinic he taught at Langara College in the early 2000s. While the course had nothing to do with mental health, Granirer noticed that some students experienced psychological benefits by the end of the semester.

“So, in 2004, I thought, why not put this in a package for people who wanted to do comedy but also wanted that life-changing experience? And, since I work in mental health and have a mental illness, this was the natural place to start,” said Granirer, who, in addition to advocating for destigmatizing mental illness, speaks openly about his own experience with depression.

“I’ve had students overcome long-standing depressions and phobias, not to mention increasing their confidence and self-esteem. There’s something incredibly empowering about telling a roomful of people exactly who you are and having them laugh and cheer,” he added.

The idea, which was seeded in Vancouver’s Oakridge neighbourhood, has blossomed to a program that Granirer has run in 50 cities throughout Canada, the United States and Australia – in partnership with mental health organizations in each area.

Granirer has trained nearly 700 comics since Stand Up for Mental Health’s inception. In that time, there have been more than 500 shows for a range of audiences, including mental health organizations, government departments, corporations, universities, correctional facilities and the military. He even created a show for the United States Secret Service in Washington, D.C., in May 2021.

In Vancouver, the Stand Up for Mental Health course is six months long. Classes start by teaching participants how to write stand-up routines; then they spend the next part of the classes working on their acts. Each week, participants write some jokes and bring them in to try in front of the class. Most of the acts are about their mental health experiences.

Classmates do a lot brainstorming together to hone the routines. At the halfway point, each student does a five-minute set. Afterwards, the prospective comics develop a completely new set for their graduation show at the end of the program.

In terms of therapeutic benefits, Granirer said doing comedy builds a comic’s confidence and self-esteem, enabling many to tackle other challenges in their lives successfully. It also helps get rid of the shame many feel about having a mental illness.

“People transform their past trauma into great comedy material,” he said. “In therapy we call that a cognitive shift. All the bad things they’ve been through now make a great act. Instead of feeling ashamed, they now feel proud of what they’ve been able to survive.”

Granirer emphasized that, while much can be explored in the process, the humour has to be clean, and there are taboo elements, such as homophobia, racism and antisemitism, which are off limits.

When the pandemic started last year, Granirer shifted to online classes and shows on Zoom. In 2021, Stand Up for Mental Health has done about 25 virtual shows for organizations across North America. Recently, live classes have resumed.

“The pandemic has also got in the way of my traveling to other cities where I’ve trained groups,” Granirer said. “I just finished training a group in Culpeper, Va., and had to emcee the show virtually instead of in person.”

Granirer has been the recipient of numerous accolades over the years. Among the honours decorating his mantel are an Award of Excellence from the National Council for Behavioural Health, a Life Unlimited Award presented by the Depression Bipolar Support Alliance, a Rotary Shine On Award in Australia for special achievement in mental health, and a Meritorious Service Medal from the Governor General of Canada.

His work for Stand Up for Mental Health has been featured in media throughout the world, including, of course, the Jewish Independent, and also in The Passionate Eye documentary Cracking Up. Granirer is the author of the book The Happy Neurotic: How Fear and Angst Can Lead to Happiness and Success.

The new year promises a busy start for Stand Up for Mental Health. On Jan. 12, Granirer and his team of comics are organizing “an evening of stigma busting comedy” called Speaking of Normal. The Zoom event will be hosted by TSN personality Michael Landsberg. To attend, visit wellnessinstitute.org/speakingofnormal.

The next Stand Up for Mental Health Vancouver class starts on Jan. 25 and is currently recruiting students. Classes are Tuesdays from 10:45 a.m. to 1:45 p.m. More information can be found at standupformentalhealth.com or by emailing Granirer at [email protected].

As far as being able to participate, Granirer stressed, “there are no prerequisites, no auditions, and no one needs to have any comedy experience. All they need is a desire to do stand-up comedy.”

He strongly encouraged his fellow Jewish community members to take part.

Sam Margolis has written for the Globe and Mail, the National Post, UPI and MSNBC.

Wolf & lamb find peace

In her new book, Rabbi Dr. Laura Duhan Kaplan explores lessons for humans from the animal world.

Good things come in small packages. A thin volume by Vancouver rabbi, philosopher and academic Laura Duhan Kaplan packs ancient and modern wisdom into a delightful parcel.

Duhan Kaplan is director of inter-religious studies and professor of Jewish studies at Vancouver School of Theology, professor emerita of philosophy at University of North Carolina at Charlotte and rabbi emerita of Vancouver’s Or Shalom Synagogue. Her book Mouth of the Donkey: Re-imagining Biblical Animals was released this year. To her resumé, you might add a sort of Dr. Doolittle role, as she returns frequently to her ability to “talk” to the animals.

“I did a little research into communication,” she writes. “Observe a creature’s form of life, discern its form of communication.… I didn’t look specifically for sound, gesture or expressions of feeling. Instead, I just watched animals interact. And, bit by bit, I began to learn their languages. Since then, I’ve conversed with cats by looking at things and then back at the cat. I’ve given information to wasps and hornets by making gestures. Spoken to crows with vocal clicks and clacks arranged in sentences. (Since I have a limited crow vocabulary, it’s a string of nonsense words, but they give me credit for trying.) And, oddest of all, I’ve befriended flies through telepathy. After all, sight, sound, thought and movement are all wavelengths on which communication happens. Different creatures favour different wavelengths. A good neighbour pays attention and meets others halfway.”

(Disclosure: In the book’s acknowledgements, Duhan Kaplan notes that I critiqued some of the earliest iterations of a couple of chapters.)

image - Mouth of the Donkey book coverIn the book, Duhan Kaplan explains that she uses four kabbalistic levels of analysis: peshat, plain literal meaning; derash, exposition of recurring ethical themes; remez, hints to allegorical meanings; and sod, secret allusions to God’s true nature.

She considers both the depictions of humans as sheep in God’s “flock,” and the intertwining of the lives of the ancient Israelites with their own flocks – “Take your sheep and cattle and go!” God tells the Israelites in Exodus.

She contemplates the multiple times where the ancient literature depicts a donkey as a spiritual guide. She weaves in personal stories, such as visit to a donkey refuge here in British Columbia.

“Equines communicate well through touch. So, with my hand scratching his neck, we had a wordless conversation.” This segues into the Bible’s “most famous donkey,” that of Balaam, whose interaction with an angel sends Balaam on, so to speak, a different path.

Biblical writers, both Jewish and Christian, she writes, associate donkeys with “hope, divine guidance and messianic time.”

The blurry line between humans and other animals is a recurring theme, as is the transfiguration of one sort of creature into another. In the Book of Numbers, when Moses sends 12 scouts to tour the land of Canaan, they come back with stories of wonder and terror. Vineyards produce clusters of grapes so large that  two people are needed to carry them but the farmers are gigantic – “Next to them, we feel like grasshoppers.” But, as the story unfolds, a short 40 years later, the Canaanites come to see the Israelites not as grasshoppers but as a powerful plague of locusts: “They will lick up everything around us!” declares the king.

Isaiah’s oracle about the wolf and the lamb living in peace is seen by many as a fable of human coexistence. Lambs, on the other hand, can represent defeated nations. But Duhan Kaplan flips power dynamics, noting that, in Isaiah’s oracle, the lambs control the land and exhibit a model for coexistence: “The lambs are peaceful; they govern without a policy of revenge. Graciously and with mercy, they allow the wolves to sojourn as guests.”

The book takes a surprising turn to the immediate present with a discussion of Indigenous-settler peace and friendship treaties and how they may apply to the reconciliation process our country is currently undergoing.

“The treaties are an expression, I might say, of people committed to an ethic like the one Isaiah describes,” writes Duhan Kaplan. “Like the wolf and the lamb, they resist conquest and revenge. They welcome one another as fellow residents. Like the lion and the ox, who share a food source, they rise to the opportunity for peace. And, like the bear and the cow, they understand that the relationship must be renewed in every generation.”