Age no concern to Sar-El

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.

Tour guides struggle

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.

Ancient foods still popular

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.

photo - 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
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.

1,500-year-old artifacts

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.”

photo - A rare gold coin was unearthed in the dig
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.”

– Courtesy Israel Antiquities Authority

Lessons from the pandemic

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.”

screenshot - 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
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.

Back to school, safely

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.”

Three new heads of school

Left to right are new heads of school Ian Mills (Shalhevet Girls High School), Sabrina Bhojani (Richmond Jewish Day School) and Rabbi Barak Cohen (Vancouver Hebrew Academy). (photos from interviewees)

Three new principals will be joining the Metro Vancouver network of Jewish day schools this fall. Richmond Jewish Day School, Shalhevet Girls High School and Vancouver Hebrew Academy will all be under the helm of new administrators who bring decades of varied experience to the community.

Ian Mills, who has served as Shalhevet’s social studies teacher for the past six years, is taking over from Meira Federgrun, who has led the school for the past four years. RJDS’s new principal, Sabrina Bhojani, steps into the shoes of outgoing principal Ronit Amihude, who was at the helm for three years. And Rabbi Barak Cohen will be VHA’s new head of school this fall, replacing Rabbi Don Pacht, who served as the school’s head for 17 years.

* * *

Mills, who was born and raised in Dundas, Ont., received his bachelor of arts from McMaster University and his bachelor in education from the University of British Columbia. This past spring, he was accepted into a two-year master’s program at Simon Fraser University.

He also has a broad teaching background, having served as a substitute teacher in Melbourne, Australia, as well as at King David High School. Even when he was studying at UBC, Mills said teaching wasn’t far from his life. He supported himself as a ski and snowboard instructor at Grouse Mountain, garnering both awards and promotions for his work.

“I want students to be true to themselves and recognize what is special about who they are and what they bring to the table,” Mills told the Independent. “Sometimes in education, the grade you receive on a project or test becomes the measuring stick of who you are as a student. Instead, I want students to realize that skill sets come in a wide variety of forms.”

He said the recent updates to the provincial curriculum will help teachers lend support to students’ individual strengths, including “interpersonal skills, social/personal responsibility, leadership, and a host of other ways people are valued – I applaud the fact teachers now have more opportunity to foster these aspects of students.”

* * *

Bhojani, who was born in Ontario, grew up in Metro Vancouver and considers it her home. She received a bachelor of science and a bachelor of education from UBC, as well as a master’s in educational leadership and training from SFU. She served as faculty in the teacher education programs of both SFU and UBC, and worked for the B.C. Ministry of Education, where she developed curriculum and testing methodologies. As a school-based educator for the B.C. Agriculture in the Classroom Foundation, she taught teachers about the importance of agricultural and food knowledge.

“I believe learning about agriculture is an essential component of being a global citizen in the 21st century,” Bhojani said.

She has also worked as an educational consultant for Canadian School Bahrain, a nonprofit whose mandate is to empower children with confidence and the “moral values of integrity, responsibility, respect and courage,” in addition to academic excellence.

“Character education is an important part in developing the whole child and is essential in helping all members of the school community to learn, understand and practise behaviours that reflect universal ethical values,” said Bhojani. “It is essentially what guides us to do the right thing, even when it’s difficult to do so. I believe this is true of all faith-based education, and these kinds of enriching values certainly apply to Jewish education today and tomorrow.”

* * *

Cohen was born in Davenport, Iowa, and studied at Ohr Somayach and the Mir Yeshiva in Jerusalem while completing his smichah (rabbinic ordination). He holds a bachelor’s in behavioural science and a master’s in educational leadership from Bellevue University in Nebraska.

Cohen is no stranger to British Columbia’s Jewish community. He served as rabbi for Aish Hatorah in Victoria before taking a rabbinical position in St. Ives, a suburb of Sydney, Australia. As rabbi for the local Masada College, he launched an enriched Jewish studies program called Torah Stream that became fundamental to teaching elementary school children Hebrew and giving them the building blocks and confidence to study Torah.

“The curriculum was based on standard religious studies programs and outcomes found in religious schools worldwide, and accompanied Masada College’s outstanding general studies offering,” Cohen explained. The program meant that congregants no longer had to bus their elementary school-aged children an hour each way to Sydney to attend Hebrew classes. Cohen was later appointed head of Masada’s elementary school.

“I would define my outlook in Jewish education as one of looking at our incredible history of Jewish scholarship and recognizing that we don’t need to reinvent the wheel,” Cohen told the Independent. “At the same time, there’s always room to better our practice.”

For Cohen, that means “finding ways to more fully engage our students in the depth and breadth of Jewish wisdom, translating that wisdom into 21st-century know-how and building strong foundations in meaningful and relevant knowledge and practice.”

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.

Get involved in election

Canadian elections do not generally pivot on issues of foreign affairs. Yet, the split screen image Sunday of Justin Trudeau calling a federal election juxtaposed with images of the Taliban seizing control of Afghanistan was a stark one. Canada left Afghanistan in 2014, having joined an international coalition after 9/11 to attempt to bring the terrorists who found free rein in that country to heel.

The remaining American forces were slated to leave this month, with U.S. military officials candidly acknowledging that their departure would almost certainly result in a Taliban revival. They were wrong only about the timing. Estimates were that it might take the fundamentalist Islamist sect weeks to take back the country. It took mere days.

The implications for Afghan citizens are bleak. Desperate Afghans were hopelessly clinging to U.S. military aircraft taxiing on the runway at Kabul airport. Afghan women will, based on prior experience under the Taliban, become some of the most oppressed in the world. There are also expectations of violent retaliation against anyone and everyone who, in the past two decades, “collaborated” with Western forces. The possible scenarios for Afghan people are horrible to envision.

And the implications go beyond the borders of that country. Optimists, such as they may be on this subject, say that the 20-year Western engagement in Afghanistan has not been for naught. The United States captured Osama Bin Laden and has not experienced another 9/11-type terror attack in that period, though whether Americans are actually safer, with other forms of domestic extremism and violence on the rise, is another question. Regardless, in a region with so much instability and contending factions, the Afghan situation further disrupts an already deeply troubled part of the world.

We may not immediately see the consequences of what is happening halfway around the world, but already domestic politics are being affected by the developments. Canadian military planes are rescuing interpreters and others who assisted our forces when they were in Afghanistan. There are calls for Canada and other Western places of refuge to accept more refugees from what seems destined to become a theocratic dystopia. But we cannot, apparently, save the entirety of the Afghan people and their country from the grips of their oppressors. Western powers held the Taliban at bay for 20 years but understandable domestic pressures to put a halt to “endless wars” inevitably brought us to this point.

This week’s election call comes amid a conflagration much closer to home as well. British Columbia is seeing wildfires and weather events unlike anything we have witnessed before. The hypothetical impacts of the climate emergency have gotten very, very real for Canadians with any sense of cause and effect. Appropriately, opinion polls suggest that Canadians view climate and the environment as a top – if not the top – issue as they ponder for whom to cast their ballots.

One problem with democracy is that those who seek public approval are disinclined to tell voters things they do not want to hear. Canadians (and other earthlings) need to understand that this crisis demands that our leaders impose potentially painful policies that will impact our emissions-producing lifestyles. We say we need to address the climate emergency, but will we be so enthusiastic when it impacts our own pocketbooks and comfortable routines?

One might imagine that scenes of the province on fire might make voters look seriously, finally, at a political party with the climate as its No. 1 priority. But the Green Party of Canada has been in turmoil since the Israel-Hamas conflict last spring. Annamie Paul, the Jewish, Black leader of the party, has been fighting an internal battle against insurgents in her own ranks. We hope that her voice will be heard and that all parties will take this existential issue with utmost seriousness.

The continuing pandemic will play a role in this campaign as well – both as Canadians assess the achievements of our government during the crisis and, more immediately, in the way candidates and campaigns pursue votes while adhering to safety protocols. The parties should be judged on what kind of COVID recovery plan they propose, and how they intend to follow through on supporting the most vulnerable Canadians through this health, economic and social crisis.

Whatever issues are important to you, this is the time to make your voice heard. Consider reaching out to your local candidates. Discuss your concerns with them. Volunteer for or contribute to their campaign if you like what you hear – consider connecting through the Canadian Jewish Political Affairs Committee. The Centre for Israel and Jewish Affairs distils information about various party platforms and policies. Our country and our world face urgent issues. An informed, active electorate is the key to ensuring that our elected officials reflect the concerns that matter most to us.

Canadians head to the polls

(photo from cija.ca)

A federal election has been called, with the last voting day on Sept. 20, erev Sukkot. While the final day to vote does not fall on a High Holiday, the timing will have implications for Jewish Canadians.

Over the last few months, the Centre for Israel and Jewish Affairs (CIJA) has communicated to Prime Minister Justin Trudeau, many members of Parliament and Elections Canada its concerns about an early-autumn federal election potentially conflicting with the High Holidays. It will continue to work with Elections Canada to protect democratic participation for all Jewish Canadians.

To help the Jewish community participate fully in Canada’s democracy, CIJA has set up an elections hub, with information and resources on various policy issues and voting locations and dates, at cija.ca/canada-votes2021.

– Courtesy Centre for Israel and Jewish Affairs

* * *

Canada’s 44th Parliament is about to be formed and you can help shape it. The Canadian Jewish Political Affairs Committee (CJPAC) is able to connect Jewish community members with the campaign of their choice and get started.

Unprecedented challenges have dominated the past year and a half. The COVID-19 pandemic has upended all of our lives and the Jewish community has witnessed levels of antisemitism unseen for decades. Hate crime numbers are way up. The aura of anti-Israel sentiment has created an environment that has many feeling unsafe and anxious.

These times of uncertainty, however, are the perfect reason to get engaged and involved. Not just for you, but also for the community.

Elections are happening in 338 ridings across the country, so there is a whole lot of opportunity to get involved in whatever campaign you choose.

There are also many different ways to volunteer, all of which are COVID safe, including in person and from the comfort of your home.

Visit cjpac.nationbuilder.com/vfe21.

– Courtesy Canadian Jewish Political Affairs Committee

When the least is not enough

As we face the fourth wave and the COVID Delta variant, many Canadians are less concerned. If one is vaccinated, risks are much lower. Outside, I see many close-knit groups of people strolling on the streets to restaurants and bars. This correlates with Manitoba’s recent choice to abandon capacity and indoor mask requirements. For those with kids under age 12, it’s a scary scene right before school starts. The Delta variant is looking for vectors, and unvaccinated kids may be one of them.

It’s hard to stop thinking about this as a parent. In anxious moments, I hear the Jaws movie’s theme music as we drive past the elementary school. It’s still summer, but Rosh Hashanah, a new year and a time of reckoning are around the corner.

Much of the pandemic rhetoric now involves a refrain of “getting back to normal.” However, for many of us, we’re not sure normal’s going to ever be the same. Many people have died. Normal isn’t the same after the death of a loved one. Normal also isn’t the same for those who were very ill or are suffering from long COVID. For many parents, including me, this prolonged time at home with my kids has resulted in more teaching and childcare and a lot less time to work. Things may change, but “normal” is something elusive. If our kids are too young to be vaccinated, I’m not sure we’re there yet.

Yet, Elul, the Hebrew month where we contemplate our actions in time for the New Year, is upon us. Even if you don’t ever get to a morning minyan, someone’s blowing a shofar every day now, around the world, except for Shabbat. It’s time to wake up our souls.

This metaphor about “normal” has a lot in common with teshuvah, when we seek forgiveness for what we’ve done wrong to others this year. We apologize and seek forgiveness, but any relationship where one party harms another may remain forever changed. It’s one thing to look at the Torah portion of Re’eh (Deuteronomy 11:26-16:17) and read that Moses set before the Israelites the choice, from G-d, between blessing and curse, and simplistically say, “It’s easy! Choose to be a blessing.” Many sermons sound like this, but, when things go off track, it’s not always simple. Obviously, trying to fix it is the right thing to do, even though the effort may not make a relationship all better.

I’ve been studying the talmudic tractate of Sukkah and, on page 31a, there’s a good example of this kind of unsatisfactory resolution. On this page, an old woman comes before Rav Nahman, the exilarch (leader of the Babylonian Jewish community) and the sages and screams, saying they are sitting in a stolen sukkah. Remarkably, no one disagrees with her! She’s upset because the sukkah was constructed with wood that was stolen from her. Even though she’s right, Rav Nahman is condescending. He pays no attention to her.

Rav Nahman says, “This woman is a screamer and she has rights only to the monetary value of the wood. However, the sukkah itself was already acquired by the exilarch.” His legal ruling is that, when a sukkah is built of stolen wood, the wood’s original owner only deserves compensation for its value.

In Rabbi Elliot Goldberg’s introduction to this Talmud page online on My Jewish Learning, he is uncomfortable with this decision. In other talmudic discussions, a stolen lulav is invalid, or G-d denounces theft, even for the sake of heaven. Even if this stolen sukkah fulfils the commandments on Sukkot, Rabbi Goldberg writes that mistreating an elderly woman who has just been robbed is wrong. Rav Nahman lacks respect for her, demeaning her by calling her “a screamer” and failing to speak to her directly.

What is going to fix this relationship or make things “normal” again? If someone pays this woman for the wood, it doesn’t make appropriate amends for her experience, even if that were all she were entitled to legally.

When studying this, I saw an odd metaphor for some of what’s going on around us. We may be transitioning to a new time in which we all have to cope with COVID as endemic. Our new “normal” may include breakthrough illnesses in those who are vaccinated. It may include feeling unsafe or condescended to or unfairly dealt with, as we navigate changing public health orders that don’t keep some of us safe. This may feel risky or, for some people, like an amazing freedom, as they legally disregard the risks.

However, the chances of being ill or having long COVID remain. Like the old woman who is robbed, we may be eligible for compensation after the fact, but the original trauma remains. If someone steals your wood, it isn’t OK. You may get COVID, even if you’re vaccinated. It might not be OK. Worse yet, you could experience the loss of a child or another vulnerable family member who couldn’t be vaccinated. There’s no compensation for that. Losing even one person is too many.

I may be a risk-averse scaredy-cat, but I’ve been thinking about that talmudic elderly woman in Sukkah 31a. If she hadn’t been robbed in the first place, she wouldn’t have had to confront important rabbis and been treated poorly. The new normal for her didn’t get her wood or her dignity back. So, too, if we can be careful, perhaps we can avoid getting sick during a pandemic – but people don’t choose to be robbed or to be exposed to a virus. If we’re careful, bad things can still happen.

What does this mean for Rosh Hashanah this year? When we seek forgiveness and resolution with others, perhaps it’s not enough to simply try and fix only what we’re legally obligated to fix. If we want a “new normal” in a relationship or in society, we will have to build trust, mend fences and patch up things so that our mistakes can be mended. Our new societal normal should result in an even stronger darned fabric than what existed before the pandemic hole was torn out. We can’t expect everything to come out OK if we behave as Rav Nahman did.

I don’t know how the fourth wave will go, or if vaccination will protect our kids. We could think about one another, behave kindly and with compassion in the meanwhile. Masking up, keeping our distance, washing our hands, and doing extra for one another are important. We owe it to one another, and to that older woman that Rav Nahman shamed. Maybe, when it comes to some Jewish laws or health care, the bare minimum required by the law is just not good enough.

Joanne Seiff has written regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.