education

A time for diversity training

We’re in the month of Heshvan on the Jewish calendar. Some people call it Mar-Heshvan or Marcheshvan. (Since this is transliteration, it can be spelled either “ch” or “h.”) It’s called mar, or bitter, because, aside from Shabbat, there are no Jewish holidays during this month.

Of course, as Canadians, we had Thanksgiving in there. However, after a long stretch of Jewish holidays, many Jewish people, myself included, quite like the idea of a month off from them. Finally, I have time to start another big project. A relatively quiet Jewish month leaves more time to do “regular” work, learning and making changes.

As a kid, I was very active in my Reform congregation. I learned to lead services and read Torah and Haftarah, and did it without hesitation after becoming a bat mitzvah. Unfortunately, though, at that time, we didn’t chant in my parents’ congregation, so I never learned how to do it. I married into a family with slightly more traditional practice among some of its members and, therefore, have been attending services with chanting now for more than 20 years.

Yet, learning to chant is a tricky business as an adult. On one occasion, I asked a rabbi if I might learn and he said of course, the congregation ran a special group class for adult b’not mitzvah. (Mostly it was women who never were able to participate in a bat mitzvah service as a child.) I said no, I’d been there and done that – complete with leading the service, a reception with custom-made omelettes, and a special dress. I just wanted to learn to chant. He had no space in his imagination for someone who just wanted to learn this skill without the lifecycle event.

I also learned that there are different kinds of trope. Chanting comes along with symbols in the text of the Torah, Haftarah, Eicha and Megillat Esther. The symbols were introduced by the rabbis as a way to mark and understand the text better. It’s like punctuation. However, as an oral tradition, chanting melodies differ according to where one lives and one’s background. There are actually many different styles of chanting trope, including smaller regional differences, as well.

The trope I’ve begun learning is an Ashkenazi one, which is perhaps appropriate to my family background. (I haven’t done a DNA test, though, so I’m going by family lore.) However, parts of my family are Western European and others have been in the United States for a long time. It’s even possible that I’m learning the “wrong” trope for my background. I’ve found that several Sephardi and Mizrahi chanting styles sound clearer and make more sense to me, perhaps because I’ve learned Modern Hebrew and I lived in Israel as a teenager. It’s actually not as simple as “Learn trope!” “Chant Torah!” although it seems this way if you’ve only lived in one specific Jewish ethnic community with unified customs and traditions.

The more you know, the more complicated things seem. The best metaphor I’ve come up with springs from an odd social media interaction I had. Someone I know only online described her harvest supper menu as including “Jewish-style brisket.” I jokingly responded, “WHAT?! There’s only one kind? What about the many varieties I’ve had over the years? Could it be that I’ve never eaten the only ‘official’ Jewish brisket recipe?”

I said maybe this was an Eastern European/Ashkenazi recipe, or her family recipe. After all, brisket is a relatively cheap cut of meat, cooked low and slow, which is perfect to make on Shabbat, when some families do not adjust oven temperatures or turn the oven on or off.

The person insisted that this was indeed the Jewish-style brisket her family made, mostly, and that, if you Google it, this exact recipe pops up. (Hint, lots of things pop up online that don’t hold up under scrutiny.) Eventually, I suggested that perhaps this was best called a family recipe or a specific geographic recipe, and wished her bon appétit.

Geography matters in cooking meat – for instance, in a Southern barbeque recipe. That is, brisket in Texas doesn’t taste like brisket made in eastern Carolina. Nothing could be more different! The same is true for Jewish trope or chanting. They don’t sound the same because, although Jews originated, long ago, in what is now called Israel, we’re now a diverse people, from all over the world. Just as Jews don’t all look the same, we all don’t eat the same foods on holidays, or sing the same melodies for Lecha Dodi, Adon Olam or myriad other prayers.

So, I begin, with baby steps, to learn one chanting/trope tradition while acknowledging there are many others out there. Like the many brisket recipes and holiday traditions out there, knowing about diversity and traveling deepens our appreciation for what we know and enjoy, and for learning more.

In the meanwhile, I joked with a non-Jewish friend I know in “real life” that, if there is really only one Jewish-style brisket recipe, we might be in trouble. “Oh no!” she replied. “I have to figure out ‘the’ Christian brisket recipe! How have I missed it after all this time?!” We snorted together with laughter. Next, I might call a Muslim friend to ask if there just one Muslim meatball – after all, the kibbe and kofte I’ve shared over many years might not be the official kind?

The best learning for Heshvan? There might not be a single “official” version of anything. That, in itself, is a lesson in diversity that might be worth learning like trope … over and over.

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.

Tackling antisemitism

It’s no secret that antisemitism around the world has been increasing for years. As recently as Sept. 30, MLA Spencer Chandra Herbert saw his office window hit with a spray-painted red swastika. Make no mistake: there is no place for antisemitism in our world. That’s why Chabad Richmond is offering the four-week Rohr Jewish Learning Institute program called Outsmarting Antisemitism on Wednesdays Nov. 3, 10, 17 and 24 from 7:30-9 p.m.

“Join me each week as we explore the ethical impacts of history repeating itself, both within the Jewish community and beyond, by those who believe that antisemitism and hatred are accepted and encouraged practices and attitudes,” said Rabbi Yechiel Baitelman, director of Chabad Richmond.

Outsmarting Antisemitism takes on this subject directly and unapologetically, with a sense of optimism, faith and a distinctly Jewish approach.

“Through insightful source texts and fascinating case studies, this course examines the sources of this ancient scourge, along with the appropriate strategies for overcoming it. It’s time to find the confidence to fight hate with hope, and to stand tall against antisemitism,” said Baitelman.

“Upon concluding our series Outsmarting Antisemitism, you will be better equipped to campaign publicly against those who oppose both Israel and the Jewish people, and ensure we do everything possible to condition society to bring out the best in humans, rather than their more sinister elements,” he added.

Outsmarting Antisemitism will be offered both in-person and online via Zoom. Sign-in information will be provided at the time of registration. The cost to attend is $75 per person or $130 per couple, and includes the textbook.

This course will also be offered to lawyers for B.C. Law Society accreditation on Nov. 25, Dec. 2, 9 and 16 from 7:30-9:30 p.m. and will take place in person, at Chabad Richmond, 4775 Blundell Rd. The cost is $540 including textbook and the course is applicable for eight CLE approved credits.

To register for either Richmond course, call 604-277-6427 or visit chabadrichmond.com/jli.

The JLI course is also being offered at Lubavitch Centre (604-266-1313), starting Oct. 26, and Chabad of Nanaimo (250-797-7877), starting Nov. 9.

– Courtesy Chabad Richmond

Milestones … Hart-Rappoport wedding, Canadian Jewish Literary Awards, new BGU residences

With gratitude to HaShem, mazel tov to Shmuel Hart (King David High School Class of 2016) and Reut Rappoport on their joyous and spirited wedding at Sakoya Gardens (just outside Jerusalem) on June 15, 2021. Elated parents – Alexander Hart and Kathryn Selby of Vancouver, and Rabbi Jason and Meira Rappoport of Alon Shvut, Gush Etzion, Israel – are so very proud of the newlyweds. The couple resides in Jerusalem, Israel, and both are currently studying at Hebrew University.

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Now in its seventh year, the Canadian Jewish Literary Awards recognizes and rewards the finest Canadian writing on Jewish themes and subjects. This year, the awards ceremony, which took place on Oct. 17, was presented on Zoom and is available for viewing on the Canadian Jewish Literary Awards YouTube channel.

The winner in the fiction category was Nothing the Same, Everything Haunted: The Ballad of Motl the Cowboy by Gary Barwin (Random House Canada). It follows a wannabe cowboy, Motl, as he and his mother flee Vilna and the Nazis’ massacre of the Jews. The ensuing events, characters and horror are met by Motl with humorous absurdity in the face of tragedy.

Plunder: A Memoir of Family Property and Nazi Treasure (Houghton Mifflin Harcourt) by Menachem Kaiser, which tells the story of the author’s quest to reclaim a residential building his family owned in Poland before the Shoah, won for best biography.

Lisa Richter won the poetry prize for Nautilus and Bone (Frontenac House). A reimagining of the unconventional life of Yiddish poet Anna Margolin, this collection also won the 2020 National Jewish Book Award for Poetry, the first time a Canadian poet has ever received the American honour.

For children and youth literature, the winner was Osnat and Her Dove (Levine Querido) by Sigal Samuel, with illustrations by Vali Mintzi. It is based on a true story. Although girls in 15th-century Mosul were told, “Reading is for boys,” Osnat convinces her rabbi father to teach her to read. As she grows older, she asks her father to seek a groom who will allow her to study Torah, and she helps run her father’s religious school while raising her own children. After her father’s death and, later, her husband’s, Osnat becomes the school’s leader, making her the world’s first female rabbi.

For scholarship, the awardee was Survivors: Children’s Lives After the Holocaust by Rebecca Clifford (Yale University Press), which is an exploration of the life trajectories of 100 children who were 10 years old or younger at the time of their liberation in 1945. Through archives found in 12 countries, including Canada, and through personal interviews, the author follows the impact the events of the Holocaust had on their lives, and on those who educated them.

In the category of writing about the Holocaust, the winner was In the Lights of Days: The Untold Story of Women Resistance Fighters in Hitler’s Ghettos (William Morrow) by Judy Batalion. The book points out the lack of recognition and the misrepresentation of women’s roles during the war, the actions they took to fight, as well as their crucial importance.

The Canadian Jewish Literary Awards jury for 2021 was Edward Trapunski, Pierre Anctil, Rona Arato, Miriam Borden, Rita Davies, Alain Goldschläger and Adam Sol.

For more information, visit cjlawards.ca.

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photo - Ben-Gurion University of the Negev student village — Ben-Gurion University of the Negev student village *(photo from CABGU)*

Fourteen new buildings have been added to the student village at Ben-Gurion University of the Negev (BGU) in Israel. It will allow more than 1,000 students options from studio apartments to married student housing.

“The student village lets them choose their living quarters in accordance with their personal preference,” said BGU president Prof. Daniel Chamovitz, “while everything they could need is nearby: the north campus and the conference centre, which are in development, a hotel for visiting students and faculty, stores and coffee shops … and the high-tech park, the train station and the university’s country club are just a short walk away.”

The student village offers apartments suitable for religious students and those with disabilities. Any registered student is eligible to apply for a room. The rooms come fully furnished with a smart TV, beds, closets, desks, a full kitchen, a sitting area and a solar water heater. Full maintenance service is offered, as is 24/7 security, a 24-hour service hotline, bicycle rooms, laundry rooms, and more.

“Situated in the country’s southern region, the university is known to be a destination institution,” said Mark Mendelson, chief executive officer of Canadian Associates of BGU. “This means that students who attend the university also live either on campus or in the communities in and around the university, including the city of Be’er Sheva. In addition, almost 60% of the undergraduate student body volunteers in their respective neighbourhoods, which is really something very unique to BGU and has brought outstanding community involvement to the citizens of Be’er Sheva.”

Confront challenges

Everyone could use some insight on how to confront life’s challenges. That’s why Chabad Richmond is offering a three-part online Zoom program called Inlook Outlook: Guidance from the Rebbe for Confronting Life’s Challenges on Wednesdays, Oct.13, 20 and 27, 7:30-8:30 p.m.

“This program focuses on the timely and relevant reflections and sage advice written by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, throughout his lifetime, to those seeking his counsel,” said Rabbi Yechiel Baitelman, director of Chabad Richmond. “What’s fascinating is that the Rebbe’s insights and perspectives are still applicable today. The Rebbe drew from his profound grasp of Torah wisdom, and combined it with a nuanced sensitivity to each individual’s unique circumstances.”

The three-part program is “a shared dialogue around navigating change and managing stress, while defining and staying true to one’s purpose,” said Baitelman. “The Rebbe reminds us that whatever life challenges we face, we are always given the inner spiritual resources to overcome them.”

The Rebbe believed that how you think about any situation determines how you feel about it.

“By reflecting on practical advice penned to individuals during critical life-junctures, this program provides perspectives on life that begin from the inside out, starting from the soul and one’s destiny on earth. The Rebbe helped people find opportunity where others saw adversity,” added Baitelman.

Sign-in information for the program will be provided at the time of registration. Cost is $54 per person. To register, call 604-277-6427 or visit chabadrichmond.com/inlookoutlook.

– Courtesy Chabad Richmond

Heroic work continues

An important – and surprising – court decision in Poland last month is a small victory in a longer battle over the history of Polish behaviour during the Second World War.

On appeal, two Holocaust scholars had an earlier decision reversed. University of Ottawa professor Jan Grabowski and Barbara Engelking, a Polish historian of the Holocaust, had earlier been ordered to apologize to a Polish woman who brought a suit against the two, arguing that her family’s name had been tarnished by the historians’ depictions of her uncle’s actions during the war. The case was watched closely, and its appeal is significant, as it could portend how Poland’s judiciary approaches a comparatively new law that proscribes negative depictions of Polish complicity during the war.

Poland’s ruling Law and Justice party is a right-wing nationalist movement that seeks to glorify Polish heroism during that era and erase – indeed, outlaw – records that demonstrate the complicity in atrocities by individual Poles and segments of that society during the Holocaust.

Grabowski and Engelking are on the frontlines of that conflict. They head a team of researchers that produced Night Without End: The Fate of Jews in Selected Counties of Occupied Poland, a compendious 1,700-page documentation of Polish atrocities during the war. The researchers, at risk to themselves, delved into often-untouched archival records in small and remote communities across Poland. In a presentation in Vancouver three years ago, Grabowski explained that, after the war, a surprising number of Poles felt no obligation to hide or embroider their activities during that period, content that their neighbours, if not history, would judge them kindly. The researchers plumbed files that had not been opened since 1945 and discovered harrowing tales of neighbour turning on neighbour, of Jews in hiding listening as their former friends pointed out their whereabouts to the Nazis and their collaborators.

The work is monumental and is being translated into English. It also indicates the breadth and depth of Holocaust history that has yet to be even remotely explored. The big picture, certainly, is well known – to the extent that plenty of people complain that it is time to move on from the topic. But the work of Grabowski et al reminds us that, in terms of millions of stories of individuals, heroic and wicked, we have hardly scratched the surface.

This is why the Polish law, and the intent behind it, is so dangerous. The problem is not merely the suppression of what we already know to be true, it is the very tangible possibility that current scholarship will be curtailed and that potential future scholars will choose less arduous fields of study. In either case, the crucial primary research still underway could be squelched.

This urgency was underscored by the publication Tuesday of a new book, Into the Forest: A Holocaust Story of Survival, Triumph and Love by Rebecca Frankel, former executive editor of Foreign Policy magazine. Writing in the New York Times Sunday, Frankel shared the story of one family who survived the war in Poland by hiding in the forests. The “Jews of the forest,” as she calls them, are an example of a massively underexplored facet of Holocaust history. The narratives of these Jews – some of whom survived the war, many or most of whom apparently did not – are absent from most chronologies because, by definition, those who survived (or did not) by disappearing into the forests were not included in the record-keeping of the Nazis and their collaborators.

We know from opinion surveys that there is an enormous amount of ignorance, particularly among the young in North America and Europe, about the Holocaust. In a notable irony, a major survey of European societies discovered that the countries where the largest number of people believes that there is too much emphasis on the Holocaust are the same countries where ignorance of the facts is greatest. In other words, it seems that those who know the least about that history are the ones most determined to close their ears to it.

Prof. Grabowski, who was born in Poland, was evasive in his visit to Vancouver in 2018, deflecting assertions that his work is heroic. Instead, he credited the courage of the on-the-ground researchers in Poland. There should be enough admiration to go around for the researchers, historians, writers and teachers who continue the necessary work of studying and sharing knowledge of that time.

As we have seen from the past seven decades, knowledge of the past does not preclude repetitions of genocide. But ignorance will almost certainly hasten its frequency and severity.

Controversy over instructor

A proposed fall semester course at the University of Victoria has raised concerns that it will become what B’nai Brith Canada described as “a forum for antisemitism.” The concerns were sparked by inflammatory comments the course’s instructor, Dr. Shamma Boyarin, wrote on social media earlier in the year.

In a May 26 Twitter post, for example, Boyarin used an obscene verb before labeling Abraham Foxman, former president of the Anti-Defamation League, a “Zionist pig.” On June 3, he ridiculed an individual who had been the recipient of a torrent of antisemitic abuse online. This was followed the next day by a post in which Boyarin remarked, “[It’s] hard for North American Jews to admit the truth: What is happening in Israel is ethnic cleansing and slow genocide.”

An online description of the UVic course, entitled Introduction to Antisemitism, has been modified since it was first posted. At an earlier stage, the description began, “What is antisemitism? As soon as one attempts definitions, it becomes clear that even the most fundamental aspects of antisemitism are controversial.” The course’s current title is also different from the original, which was Towards an Understanding of Antisemitism. Gone, too, is a study of present-day antisemitism.

photo - Prof. Shamma Boyarin — Prof. Shamma Boyarin *(photo from uvic.ca)*

The changes occurred in early August after B’nai Brith, among others, raised objections to UVic about Boyarin teaching a class on modern antisemitism. The course’s subtitle on the UVic website now reads, “A Historical Survey of Key Texts and Moments from Augustine to Luther.” Its description: “What is antisemitism? The term itself was coined in the late 19th century, but when does the phenomenon begin? Is it the same or different from ‘anti-Judaism’? Should we spell it ‘anti-Semitism’ or ‘antisemitism’? Beginning with these basic questions, we will focus on the particular role Christianity has played in developing and sustaining antisemitism in Europe.”

“Moving this course away from modern antisemitism is an important first step,” said Michael Mostyn, chief executive officer of B’nai Brith Canada. “However, we are still concerned that, instead of educating students on the scourge of Jew-hatred, there is a risk, albeit a reduced one, that hostility toward Jews will instead be promoted.

“UVic must provide assurances to the Jewish community that academic freedom will not be used as cover to falsely accuse Jews, as a whole, of contributing to genocide, among other antisemitic canards,” he added.

When contacted by the Independent, UVic expressed the position that it “does not condone antisemitism” and “that it is highly committed to equity, diversity and inclusion and to social justice in its many forms.”

“We are aware that a faculty member has expressed personal views in public communications which are disturbing to people. Those views are personal. They have not been made on behalf of the university or in the context of their work,” said Karen Johnston, a spokesperson for the university.

“Canadians have a constitutional right to free speech, subject to limits under the law,” she said. “And so it cannot be the role of the university to judge or censor its employees’ exercise of free speech in their private lives. While all faculty enjoy the privilege of academic freedom, there are also limitations to this right. In this specific instance, there is no evidence at this time that the faculty member has or will exceed those limitations in teaching this course.”

The university also said it “will act on any allegation that there has been a violation of university policies against discrimination or harassment, which apply to all members of our community.”

Rob Philipp, executive director at Hillel BC, has been monitoring the situation and has spoken with Dr. Kevin Hall, the president of UVic. Philipp said, “If the course does run, we will check to see what the reading material is and what is being taught.” However, he added, while the organization is keeping on top of things, there is not much that can be done to stop the course from going ahead.

Jeff Kushner, president of the Jewish Federation of Victoria and Vancouver Island (JFVVI), said they, too, will be following the UVic course and will remain in contact with senior administration staff.

“The JFVVI does not have any serious concerns about the course material, such as we know it,” said Kushner. “Our concerns are more about the academic and emotional safety of the students enrolled in the course. In this particular case, a professor at UVic made some very objectionable comments on his private Twitter feed. We wish that he had not made such incorrect and inflammatory statements, both in his role as an academic and as a Jew.

“He has not made these comments in any official capacity, and the university has been very clear that these objectionable views are not the views of the university. Our concern is that an individual having these views, and expressing them as he has, may find it difficult to leave them at the classroom door and, through explicit statements or implicit actions, may create an unsafe learning environment for Jewish students holding views contrary to his own.”

In a letter to the university, B’nai Brith urged UVic to publish the syllabus of the revised course online, to cancel the course if it is used to attack the Jewish community in any way and to follow other universities, such as Oxford and Cambridge, in adopting the International Holocaust Remembrance Alliance Working Definition of Antisemitism to “avoid future confusion.”

Boyarin has taught at the University of Victoria since 2008 in religious studies and medieval studies, and in the English department since 2009. According to his profile at UVic, his current research and teaching interests include medieval literature (particularly the literature of Spain and the Near East), comparative literature (particularly Hebrew and Arabic), literature and religion, Jewish studies, and the religious roots of antisemitism. He has additional expertise, his profile continues, in the connections between medieval and contemporary culture, especially as they manifest in heavy metal music and white supremacist ideologies.

The Independent tried to reach Boyarin for comment, but had not heard back from him at the time of publication.

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

Teaching Israeli teens

Want to make a difference in the lives of Israeli teens? Consider joining Israel Connect, a program where local adult volunteers connect online, one-on-one, via Zoom, with Israeli high school students who want to improve their English conversation and reading skills. This year’s program starts on Oct. 10 and is organized by Chabad Richmond, in partnership with the Israeli Ministry of Education. It entails a commitment of 45 minutes once a week.

There are currently 21 local volunteer tutors/mentors participating in Israel Connect, but more are needed. “We’re looking for volunteers who are retirees, seniors, or any adults with flexible schedules…. No previous tutoring experience is necessary and the curriculum is provided for tutors/mentors,” said Shelley Civkin, local coordinator of the program.“If you’re an adult who’s a fluent English-speaker, has basic computer skills and owns a computer with a camera, that’s pretty much all you need,” she said. “And, of course, a strong desire to help Israeli youth.”

Volunteers do not need to speak Hebrew and can tutor from home. Basic training and technical support are available if needed. Time preferences of volunteer tutors/mentors will be coordinated beforehand and sessions take place in the morning between 7 and 11 a.m. PST any day between Sunday and Thursday. “All Israel Connect asks is a minimum commitment of one school year, in order to ensure consistency for the students,” said Civkin.

“It’s a very meaningful, practical way for community members to support Israel and build bridges between Diaspora Jews and Israelis,” said Rabbi Yechiel Baitelman of Chabad Richmond. “You’ll be doing a mitzvah, while investing in Israel and its young people. Plus, good English skills will give them an advantage in accessing post-secondary education and getting better jobs. English proficiency is crucial to Israeli students, since it accounts for a third of their entrance exam marks for university.”

“Partnering with the Israeli Ministry of Education, the Israel Connect program targets teens from less advantaged neighbourhoods in Israel,” added Civkin. “Most volunteers really enjoy helping their Israeli students and develop a lasting bond with them…. This kind of one-on-one tutoring makes a huge difference in their lives, both educationally and personally. It gives them a feeling of confidence, that they can converse in English. Estimating the impact of this program on Israeli youth is, of course, speculative, but we do know for certain that it helps improves their school grades.”

The curriculum consists mainly of a tour of Israel, focusing on the wealth of historically, culturally and biblically significant cities and sites. It’s not uncommon for both the students and the tutors to learn something new about Israel at each lesson. Civkin said several tutors have visited their students on trips to Israel and keep in touch way past the end of the school year.

For more information on tutoring, contact Civkin at 604-789-5806 or [email protected]. Anyone who would like to support the program financially, helping cover costs for aspects such as technical support and staffing, can call Chabad Richmond at 604-277-6427 or email [email protected].

– Courtesy Chabad Richmond

Building connection to Israel

Grade 2 and 3 students of the B.C. Regional Hebrew School in Coquitlam with teacher Shifra Rabiski. (photo from Lubavitch BC)

In time for the upcoming school year, Lubavitch BC, in partnership with the Jewish Federation of Greater Vancouver, is launching a new curriculum for B.C. Regional Hebrew Schools. There is a need to engage Jewish children with a connection and pride for Israel and its central role in the Jewish past, present and future, and B.C. Regional Hebrew Schools has developed a program that does exactly this. Israel Quest is an immersive curriculum that enables children to form attachments to the Holy Land on practical, emotional and spiritual levels.

Using educational tools such as virtual reality, topography, theatre, filmmaking, STEAM activities and more, students relive the journey of the Jewish people in the land of Israel, from the time Jews entered the land, led by prophets and kings, until the untimely destruction of the Holy Temples. They discover the secret to the Jewish people’s eternal survival as a nation with tools established to keep Judaism thriving in the Diaspora.

Of the new program, Rabbi Dovid Rosenfeld, director of the Hebrew schools, said, “Education is at the core of everything. What we teach children in their formative years creates an indelible impact and foundation for their entire adult lives. And not only are the students themselves transformed, but the positive impact of their learning extends to their families, friends, classmates, communities and beyond.”

B.C. Regional Hebrew Schools is an affiliate of the Chabad Children’s Network (CKids), which has chapters in 26 countries and engages 25,000 children each year. Currently operating in three locations throughout British Columbia, it is gearing up for another year of Hebrew and Judaic learning, starting Sept. 1. Online registration is available at lubavitchbc.com/hebrewschool. More information can be found by calling 778-878-2025.

– Courtesy Lubavitch BC

Instiling Jewish values

The 46th summer season of the Phyliss and Irving Snider Camp Gan Israel of British Columbia ended with tears, hugs and good resolutions. (photo from CGI)

Tears, hugs and good resolutions capped off a unique camp experience in Vancouver on an emotionally charged Friday, Aug. 13, as campers, staff and parents said farewell at the end of the 46th summer season of the Phyliss and Irving Snider Camp Gan Israel of British Columbia (CGI).

Despite two years of unprecedented challenges facing camps and schools due to COVID-19, co-director Rabbi Dovid Rosenfeld said CGI continued to grow. And he anticipated registrations to keep climbing, as families experience firsthand the positive effects of a Jewish summer camp experience. In the words of parent Danica David, “In one week, Camp Gan Israel took my son from a frightened child determined to hide his Judaism at public school, to a proud Jew who wears a kippah and takes pride in his davening prowess!”

photo - When asked which activity was their favourite, campers had a hard time narrowing it down — When asked which activity was their favourite, campers had a hard time narrowing it down. *(photo from CGI)*

“Our staff are the real secret to our success,” said co-director Chaya Rosenfeld. “They approach this job as a personal mission: to bring the warmth and love of Judaism to every child through a fun and impactful camp experience. We see each child not just as a camper, but as a special member of the tribe. We love everyone equally because inside we are all the same, defined by our Jewish soul.”

For the six weeks of camp, every activity of every day was imbued with Jewish energy and content. In addition to daily learning that brought home the message of camp, there were crafts, carnivals, shows, games and songs, all with Jewish themes that reinforced the concept of unconditional love (Ahavat Yisrael) and Jewish values. Campers were encouraged to search within themselves to find the sparks of holiness that lie within each person and object, thereby bringing more light and goodness into the world.

When asked which activity was their favourite, campers had a hard time narrowing it down. “I loved everything!” said Rose C., a 9-year-old camper who commuted from Langley every day. “But the water activities and hot lunch were my favourites!”

Other campers pointed to the art classes (which were led by professional artists) as their highlight of the summer, while still others were enthusiastic about the weekly shows that were performed over the summer, including The Magic of Yeeri, Cinemazoo Petting Zoo, Juggling with Matt and In the Company of Fairies.

photo - Camp Gan Israel kids — Camp Gan Israel kids *(photo from CGI)*

“The carnivals were the best!” said Sarah F. “I loved the face-painting, bouncy castles and races.”

A definite highlight was the trip to Playland, where campers from the youngest 3-year-olds to the oldest teen campers got to spend a day on the rides.

To end off the summer, CGI’s Rabbi Rosenfeld introduced the CGI Mitzvah Campaign. Campers chose one mitzvah that they learned at camp that they would focus on throughout the year. Submitting 10 reports to the camp office on how they’re doing in practising the mitzvah nets them a prize, carrying the camp experience of fun and Jewish values into their home and throughout the year.

“The best part of camp for me was my surroundings,” said counselor-in-training Eliana R., age 10. “I was surrounded by warmth, happiness and laughter between everyone. That’s what elevated it from just a normal, basic camp to an extraordinary experience. I can’t wait to go next year!”

For more photos of CGI, visit @vancouvercgi on Instagram. Email [email protected] for more information.

– Courtesy Camp Gan Israel

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.