Jewish life – Jewish Independent

Reflections of a lone soldier

Joel Chasnoff spoke at a Zoom event presented by Jewish National Fund of Canada on June 1 and he’ll speak at a CHW Montreal Zoom event on June 21. (photo from APB Speakers)

Michael Levin grew up in Philadelphia, joined the Israel Defence Forces as a lone soldier and died in a battle with Hezbollah in southern Lebanon in 2006. At that time, most Israelis weren’t familiar with the concept of a lone soldier – a legal term for a volunteer, usually (but not always) from outside Israel, who enlists to defend the Jewish state.

Levin’s death at 22 came just days after he returned hastily from his leave back home in the United States when he learned of the start of the Second Lebanon War. He flew back to Israel, hitched a ride to his platoon in Lebanon and took up the fight against the Iranian-backed terrorists. He was killed in an intense firefight in the Hezbollah-controlled village of Aita al-Shaab.

His grieving mother, Harriet Levin, was concerned that her son’s funeral would not have a minyan to say Kaddish and so, on arriving in Israel, she asked a few people to come to the military cemetery to ensure a proper Jewish burial. On her way to Mount Herzl, traffic was so congested she feared she would be late for her son’s funeral but, when she did get there, she discovered that the few people she had asked to spread the appeal for a minyan had shared the news widely. Media picked it up and more than 10,000 Israelis showed up to pay their respects.

It was a turning point in the Israeli consciousness, according to Joel Chasnoff.

Chasnoff is a stand-up comedian and writer who shared his own story of leaving his Chicago-area home two decades ago to become a lone soldier. In a Zoom event presented by Jewish National Fund of Canada June 1, Chasnoff, who now lives in Israel, spoke of the changing understanding of lone soldiers – and his reflections on now being the father of soldiers. A decade ago, he chronicled his experiences as an IDF volunteer in the book The 188th Crybaby Brigade: A Skinny Jewish Kid from Chicago Fights Hezbollah.

Today, lone soldiers are a better understood phenomenon in Israel and supports are in place that were not when Chasnoff volunteered in 1997. There is now a network of Lone Soldiers Centres – commonly called Michael Levin Centres – around Israel, to help overseas volunteers adapt and smooth their way to a successful integration, coordinate holiday and Shabbat homestays and deal with the myriad complications that arise for a newcomer to Israel.

Chasnoff shared comedic experiences, including the challenge of proving he was indeed a lone soldier without Israeli parents, when government officials insisted that Levin’s father had never left Israel after his first visit in 1976. The stakes were basic – a lone soldier’s salary at the time was $160 a month instead of $80, plus a few privileges. But it required a sheath of documents from the States to prove that his father was indeed an Illinoisan, not an Israeli.

“Never mind that he had raised me in the U.S. and I have a very strong and good relationship with my dad. The Israelis believed that my dad was actually living in Israel the whole time and I was just trying to pretend that I was a lone soldier to get the extra $80 a month,” Chasnoff said.

His decision to join the IDF was sparked by a visit to Israel as a teenager.

“I got off the plane,” he said, “and, you know, you’re 17, your hormones are raging. What’s the first thing you notice being a teenager coming to Israel? How beautiful the Israelis are. The women were all tan and fit, the men were these hunks with muscles and crew cuts. It’s so odd because they have the same roots as we do, right? Except they look like supermodels and we look like Jews. How does that happen? That’s not fair.”

The soldiers he met were just a year older than he was.

“They were 18, and they had machine guns and berets and Ray-Ban sunglasses and forearms like bricks,” said Chasnoff. “And then there was me, slathered in sunscreen, wearing a fanny pack … stuffed with lactose pills.”

One of the eye-opening things Chasnoff discovered about the Israeli army, he said, is how democratic it was.

“I would even say insanely democratic,” he said, noting that soldiers argued about orders and fought with their superiors. “People ask me what’s it like in the Israeli army. I think the best way to describe it is, imagine a bunch of Israelis running an army. That is the Israeli army.”

This is why one of his platoon-mates was a darling among commanders: he didn’t speak Hebrew. The young man was raised in an evangelical Christian home in Oklahoma, but, at a certain age, learned that his mother had converted from Judaism. One thing led to another and he volunteered for the IDF.

“So, they made him a tank gunner,” Chasnoff said, “because, to be a tank gunner, you basically need to know six words – stop, go, left, right, forward, back. Tim was one of the best soldiers in our platoon because he didn’t have the Hebrew to argue back. When the commander would give orders, the guys would argue. Tim, by not having Hebrew, just did what he was told. And was an excellent soldier for that reason and one of our commander’s favourites.”

Unfortunately, a lack of Hebrew can be deadly in moments of military conflict. Chasnoff said some casualties in conflicts in Gaza may have resulted from linguistic challenges and he believes the military is doing a better job ensuring fluency in such situations.

While lone soldiers is a term associated with overseas volunteers, Chasnoff said that about half of the 6,000 lone soldiers are Israelis, mostly Charedim whose volunteer service or other factors estrange them from their families.

While lone soldiers were not so much in the Israeli consciousness a few decades ago, they are now a welcome oddity.

“I think, when you get a lone soldier in your platoon, people are very excited about it,” Chasnoff said. “Everyone wants to bring him or her home to show the family the sort of strange character who came all the way from New York City or Sydney, Australia, or whatever. People are really interested in what motivates them to serve, so they are invited. It’s very, very different than the old days.”

Addressing the broader differences between Israelis and Diaspora Jews, Chasnoff riffed like the comic he is.

“We grow up with this myth that Israelis are, you know, just like us. They are Jews and we are Jews and we’re one big happy family. And then you get to Israel and you realize the Israelis are nothing like the American Jew. They speak their minds. They shout. They argue,” he said. “You’ll never be with an Israeli and wonder to yourself, ‘I wonder what she really thinks about me right now.’ I’m married to an Israeli for 21 years and I can honestly say that once in those 21 years has my Israeli wife apologized to me because, in the Middle East, apologies make you look weak and nobody wants to look weak. We had one huge fight where she actually apologized and it wasn’t even a real apology, it was an Israeli apology: she came up to me a few days later and said, ‘Yoeli, motek, I am sorry you’re such an idiot.’”

He also has plenty of material about growing up Jewish in America.

“My mom was actually one of these Jewish mothers who – let’s be honest – they have a special ability to worry about every situation,” he said. “You give them any scenario, they will figure out the potential thing that could hurt you in that scenario.”

For their annual family visit to Texas to see his paternal grandparents, Chasnoff’s mother would book the family on two separate flights so that, if a plane went down, the entire family wouldn’t be lost.

“That’s a typical Jewish upbringing,” he said.

When his zaidie gave him a jersey with the number of his favourite player and his own name, Joel, on the back, Chasnoff’s mother refused to let him wear it outside the house because a stranger would know his name.

“And, because he knew my name, I would think he knew me, so I would go with him,” he said. “You know why? Because I’m an idiot. That’s why there are no Jewish athletes. Not that we’re bad at sports, our mothers won’t let us wear the jersey.”

Readers will have another chance to hear Chasnoff speak this month. CHW Montreal is hosting a Zoom BBQ with the comedian on Father’s Day, June 21, at noon, Pacific time. Visit facebook.com/chwmontreal and click on Events for details. Funds raised benefit hospital workers at the Shamir Medical Centre and Hadassah Hospital in Israel.

Real estate in time of COVID

Michael Geller at the groundbreaking of ConWest’s IRONWORKS development in 2017. (photo from Michael Geller)

The COVID pandemic and the months of social isolation it created will have impacts on real estate prices, urban design and human behaviours, says a local expert. But the changes are not likely to be revolutionary so much as accelerate trends already underway.

Michael Geller, an architect, planner, real estate consultant and property developer, spoke to the Temple Sholom Men’s Club in a virtual event via the meeting platform Zoom May 25. (For more on the club, click here.) Geller is also adjunct professor in Simon Fraser University’s Centre for Sustainable Community Development and a longtime leader in Jewish communal organizations. His topic was Real Estate in the Era of COVID.

“Housing sales are down significantly and are as low as they have been in recent memory,” he said. Wages have been dramatically impacted for an enormous number of individuals and household debt is increasing significantly. Many renters are unable to meet their payments.

Housing sales are affected by the obvious issues of economics, but also because buyers and sellers are reticent about the physical interaction required in the process of viewing potential homes. Sales have not entirely collapsed, though, he noted.

“There are still some bidding wars for more affordable condos, priced under $700,000,” said Geller, adding: “Can you imagine 30 years ago being told that affordable condos would be under 700,000? It just shows you what has happened to our market in recent years.”

While sales are down, there has not been a significant increase in the supply of either listings or new homes coming to market, he said. “So, at the moment, we aren’t seeing the dramatic drop in prices that many assumed, myself included, would occur.”

What may occur is a stalling of new construction because lenders are cautious. “They don’t want to lend money for anyone to buy land at the moment,” he said. “This is a significant factor.”

While there were many years when there was almost no purpose-built rental housing created, this has shifted, with about 4,000 new units this year in the city proper and 9,300 in Metro Vancouver. This supply, combined with the economic challenges brought about by the pandemic, have had impacts on rental rates. “For the first time in a long time, we are starting to see a softening of rent,” he said.

Foreign investment has been credited with playing an outsized role in property values in recent decades and some commentators speculate that buyers may be “circling like vultures” in the event of comparative real estate bargains in British Columbia, he said.

Geller noted the opposite could occur, however, as the market softens. “Some of the people who came, especially from mainland China but also Hong Kong and Europe, might actually divest themselves of their investments and pull out of the Vancouver market,” he said.

International events will also likely play a role. Uncertainty and upheaval around changes in China’s governance of Hong Kong could make Canada very appealing, especially to the 300,000 residents of Hong Kong who have Canadian citizenship.

“We have a high level of personal safety and, when you think about it, that is one of the most important considerations,” he said. “You can have all the money in the world but if you don’t feel safe in your home at night, you may not necessarily stay in that home.”

British Columbia’s recognized success in dealing with the pandemic has enhanced its international image. “As we start to focus more and more on health issues, that cannot be ignored,” he said.

Foreign investment in Vancouver has dropped significantly since the implementation of the foreign buyers’ tax.

“Will those foreign buyers come back, even if they have to pay 20% premium?” Geller asked. “If they don’t come back, and if that means local developers decide not to build, whether it be rental or condominiums, and we start to see significant unemployment of all those construction workers … then it may well be that the government says, you know, this is a difficult situation, these are unprecedented times and maybe they’ll just decide that, for the next two years, the foreign buyers tax will be reduced to five percent rather than 20% in order to stimulate the economy.”

On the commercial real estate front, the experience of working from home may change our relationship to the office. If people continue working remotely, that could reduce demand for office space. On the flip side, new ideas of personal space and social distancing could mean that people come to expect fewer workers in more space, thereby increasing demand.

If more people do opt for remote work options, some may choose to move to more affordable and remote locations. Home design might adapt to include formal workspaces so that people aren’t using kitchen counters as desks. Condo towers and apartment buildings might opt for hotel-style shared business centres rather than spas. They may move toward more “touchless tech” – a familiar example being the Shabbat elevator.

As stores reopen, retailers may see a decline in shoppers, but Geller suspects that warehouse space is headed for a bull market. “As more and more people are buying online, there is a need for more and more warehouse space to store all this product before it’s delivered,” he said. “This applies not just to clothing and giftware, it applies to food and other goods that are stored in cold warehouses.”

Looking at social changes that have resulted from pandemics in previous centuries, Geller said, “One of the things that came out of [earlier pandemics] was an appreciation of the need for more parks and green space throughout the cities. Central Park in New York, that was created by the New York City Board of Health because of the belief that this would lead to improved human environmental health for everybody in the city. In most European cities and many other American cities, large parks and green networks were created to help people lead healthier lives.”

Improved sanitation, water supply and sewage treatment systems were also at least partly a result of these catastrophes. Home design changed, including the advent of sleeping porches, based on the understanding that fresh air was preferable to stuffy interiors. The modern bathroom, including the proliferation of white tiles that both made it easier to clean and added to the perception of sterility, emerged. Wooden toilet seats, which were the norm, were replaced by plastic ones.

“The powder room became a creation in a larger house because the man who came to deliver the coal or to deliver the ice, you didn’t want them going through your house using your bathroom, so powder rooms became popular,” he said.

Though he had plenty of ideas, Geller was emphatic that he didn’t really know what the future holds. But he has some confidence about a general forecast.

“Often,” he said, “pandemics and similar sorts of events accelerate changes that were already happening.”

Men’s club is booming

Members of Temple Sholom Men’s Club at last year’s Whistler retreat. This year’s event, scheduled for May but canceled due to the pandemic, was to focus on indigenous issues. (photo from templesholom.ca)

Temple Sholom Men’s Club, which hosted the Michael Geller talk May 25 (click here for story), is catching the attention of the larger Reform movement for bucking the trend of declining vibrancy among synagogue men’s groups. In the process, say its leaders, they are also taking a stab at reducing the sociological phenomenon of men experiencing a dwindling social circle.

The synagogue has seen its men’s club grow from defunct to 260 members since being revived in 2016.

President Larry Bloom and vice-president David Schwartz credit the success to individual members stepping up to organize programming. But they also think one of the keys to success is identifying a particular need for men of all ages in the shul community.

Traditionally, they say, sisterhoods have had clear objectives, including fundraising and specific projects. Men’s groups have tended to be more amorphous in terms of their mission.

“Men’s clubs are traditionally, I think, a ‘what have you done for me lately’-type of deal,” said Bloom. “Typically, men’s club programming is maybe a softball team, a dozen guys in the summer, may be a bagel and bite before services, maybe a poker game at somebody’s house once a month or once a season.”

The Temple Sholom Men’s Club reinvigorated itself through a range of programs with what they call “added value.”

A trip to the Vancouver Symphony Orchestra – one of the club’s “co-ed” events – featured a pre-event talk by Gordon Cherry, a former trombonist for the orchestra, as well as from a current VSO member. Movie nights feature guest speakers. When they screened Above and Beyond, the Nancy Spielberg film about the Israel Air Force, Temple member Mark Elster, who served in the Israel Defence Forces, spoke.

Other activities include a regular Mix-and-Mingle before services, family outings to Vancouver Canadians baseball games, beer and wine tastings, educational events, a Men’s Café with Rabbi Dan Moskovitz, the shul’s senior rabbi, Jewish walking tours, and seminars and workshops on topics such as How to Make Your Seder Fun and Meaningful, and Sexual Harassment in the Workplace. Their annual fundraiser – a latke sale that this year fried and sold 1,000 of the Chanukah treats – donates revenue to the Temple Sholom school.

A popular annual retreat in Whistler, scheduled for May but canceled due to the pandemic, was to focus on indigenous issues, including First Nations speakers and a blanket ceremony.

Another popular recurring event is Pastrami and Poker, in which a professional poker facilitator comes in with casino-calibre tables and the mood is distinctly high-stakes. The price of admission includes pastrami sandwiches and $5,000 in chips.

“We play a little Sinatra Spotify in the background and you feel like you’ve gone to Vegas,” said Schwartz. A retired lawyer, Schwartz assures that everything is in line with provincial gaming regulations. At the end of the night, winnings are prorated and paid out in raffle tickets, which are drawn for some swanky donated prizes like high-end Scotch.

Bloom is especially proud that the club attracts men from every age group, something that is not always the case in such forums, he said.

“That was always important to us, that we didn’t narrow our range and just go after the boomers and older,” he said.

The success is a counterweight to the known phenomenon that men’s close friendships tend to dwindle as life progresses.

“I don’t think guys go out of their way to say, ‘Gee, I wish I had more friends,’” said Bloom. “But I think most guys, if they were honest, would probably say, ‘I wish I had more buddies.’… That was very important to us right from the start. Let’s bring guys together, give them a venue, give them an opportunity to come together, socialize and then maybe some bonding will happen after that.”

Bloom, who stresses that his title of president is mostly for administrative purposes and the club functions cohesively as a non-hierarchical group, also credits the success to the support of the synagogue.

“We get a lot of support from the shul, a lot of support from our president of the board, from the board itself, from Rabbi Dan for sure,” he said. “I’m not sure every synagogue gives their men’s club the kind of support we get.”

Many reasons for optimism

Given two recent murderous attacks on American synagogues, combined with terrorist missiles from Gaza landing throughout southern and central Israel, it is easy and understandable to be pessimistic. But a new study on Jews in Canada is jam-packed with reasons for optimism.

The report 2018 Survey of Jews in Canada was released recently. Produced by the Environics Institute for Survey Research, the University of Toronto and York University, the study was funded by Federation CJA and other Jewish communal organizations. To those who have followed these subjects closely, the data are not completely surprising but, brought together in a single document, it is quite a compendium of encouragement.

Inspired by a groundbreaking 2013 Pew Research Centre study on American Jewry, the report assesses a wide range of factors, including the importance of Jewishness in the lives of respondents, how they define that identity, membership in synagogues and Jewish organizations, financial support for Jewish causes, candlelighting and other religious observances, intermarriage, experiences with discrimination, connections to Israel, dedication to repairing the world, migration patterns and even federal political party support.

Perhaps because of its inspiration in the American example, the study routinely compares Canadian findings with the situation to the south. This is fair, given the useful contrasts it provides – and it is especially illuminating to see that many of the differences between the Jewish communities in the two countries paint a very positive picture of the Canadian situation.

Only half of American Jews have made a financial donation to a Jewish organization or cause, compared with 80% of Canadian Jews.

Canadian Jewish kids are twice as likely to attend a Jewish day school or yeshivah and a greater proportion of Canadian Jews have attended Sunday school, Hebrew school or an overnight Jewish summer camp. The number of Canadian Jews who are bar or bat mitzvah is higher than that of Americans – 60% versus 50%. Intermarriage rates in the United States are about 50%, compared with 23% in Canada.

Canadian Jews have a much stronger connection to Israel than American Jews, with twice the likelihood of having visited the country. Nevertheless, Canadians and Americans “are similarly divided in their opinions about the political situation in Israel,” according to the report.

Rudimentary Hebrew is common among the vast majority of Canadian Jews, with 75% saying they know the aleph-bet and 40% claiming to be able to have a conversation in the language. Among the groups with the greatest proficiency in Hebrew are those under 30 years of age. These numbers are significantly higher than those of our American cousins.

Among Jewish Canadians, 64% say that being Jewish is very important in their lives, compared with 46% of Americans, while only 8% of Canadian Jews say being Jewish is not very, or not at all, important, compared with 20% of American Jews.

An astonishing 80% of Canadian Jews (or, at least, respondents to the survey) indicate an educational attainment of a bachelor’s degree or higher, compared with 29% of the general population. Similar findings two decades ago led to a major investment by Jewish communal bodies in youth-serving agencies like Hillel, which was seen as the last, best hope for reaching unaffiliated young Jews. As these numbers suggest, while many other aspects of Jewish identity may be discarded or de-emphasized, the commitment to education is among the most effectively transmitted values from generation to generation.

Among Canadian Jews, 47% belong to a Jewish communal organization other than a synagogue, compared with 18% for Jewish Americans. (In Winnipeg, this number is 57%, which helps explain why that comparatively small Jewish community is so impressively active.)

The report does not provide definitive explanations for the differences, though different factors are suggested to play a role in various scenarios. If we were to posit an overarching theory about the differences between American and Canadian Jews, it would go back to the 20th century’s very different experiences. The Canadian Jewish community was massively influenced by postwar immigration, including survivors of the Holocaust. These newcomers remade the Canadian Jewish community, to some extent, in their own image. The American Jewish community, in comparison, was already strong and had well-developed infrastructures before the

influx of survivors and other immigrants after 1945. As the report indicates, Canada also has a different approach to multiple identities, with multiculturalism being officially celebrated, whereas the American trend is to downplay difference and assume a unified Americanism.

Of course, there is no prize for being “better” Jews than our fellows from another country – even if it does satisfy our innate Canadian need to differentiate ourselves from Americans. Nonetheless, in a world with so many challenges, where is the harm in celebrating good news?

Jewish people worldwide are in a time of challenge and change. Many European Jews are questioning their futures there, and communities in Latin America, Africa and Asia are experiencing a range of external and internal challenges, including changing relationships with Israel and with the rest of the Diaspora. Some of the factors that account for the positive news in the recent report are distinctively Canadian and cannot be replicated. But the study deserves a closer look by all Diaspora Jewish communities to see if there are successes that could be replicated elsewhere. We sometimes like to flatter ourselves by declaring “the world needs more Canada.” So might the Jewish Diaspora.

Why Purim costumes?

Purim in Tel Aviv last year. (photo by Igor Zed)

What is the origin of wearing costumes on Purim? One theory relates to the fact that the Jews in the Purim story live in the galut (“exile,” outside of Israel). Haman says to the king: “There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom and their laws are diverse from those of every people; neither they keep the king’s laws.” One might say, these Jews in Shushan are the minority in a Christian country who disguise themselves or mask their identity by trying to dress like the majority and blend in.

Probably the closest explanation as to why we wear costumes is because Esther masqueraded as a non-Jew and dressed up as a queen. Esther also hid her assertiveness and her strength – and her Jewish identity – until she had no other choice. One source has said wearing costumes is to imitate the costume parties of the court mentioned in the story.

Another source says traditional Jews believe that G-d is hidden behind all the events of the Megillah. Although there is no mention of G-d in the Book of Esther, we believe he had a hand in the saving of the people. In a sense, he was masked or disguised and rabbis referred to G-d’s role as “hester panim,” or “hiding of the face,” which is also said to be a play on the words Megillat Hester, rather than the Hebrew name for the Book of Esther, Megillat Esther.

Philosophers and scriptural commentators believe that G-d’s name is omitted to emphasize the very point that G-d remained hidden throughout the story, but was nonetheless present and played a large role in its outcome. Megillat Esther may show that, although G-d may not be conspicuously present at times, he nevertheless plays an important role in everyone’s lives and that of the Jewish nation. In remembrance of how G-d remained hidden throughout the Purim miracle, Jews dress up on the holiday and many hide their faces.

Another explanation is in the Book of Esther’s eighth chapter, verse 17: “And many from among the peoples of the land became Jews, for the fear of the Jews was fallen upon them.” Non-Jews converted or perhaps pretended or disguised themselves as Jews for fear of Haman’s fate befalling them.

We do know for sure that the Book of Esther and the Talmud never discuss Purim costumes.

One source says the costumes and masks originated at the end of the 15th century among Italian Jews, influenced by the country’s carnivals. From there, the custom spread across Europe and to other countries where Jews lived, except perhaps the Far East.

Another source contends the custom could have originated in the medieval period in Germany and was an imitation of Christian carnivals, which took place around the same season.

Judah ben Eliezer ha-Levi Minz was a Venetian codifier of the 15th century, known as the “Mahari Minz”; he died in Padua, Italy, in 1508. In his responsa No. 17, quoted by Moses Isserles, the 16th-century rabbi and talmudist, in his book Orach Chayim (696:8), the Mahari Minz expresses the opinion that, since the purpose of the masquerade is only merrymaking, it should not be considered a transgression of the biblical law regarding dress, but he does not provide the origin of wearing Purim costumes. Furthermore, he permitted men and women to wear clothing of the opposite gender, even though this violates the biblical prohibition of cross-dressing (Deuteronomy 22:5). Some have speculated that it commemorates when Mordechai was dressed in regal clothing and escorted by Haman (Esther 6:11), a clear turning point in the plot of the story.

Although some authorities issued prohibitions against the custom of dressing up in costumes, people did not heed them and the more lenient view prevailed. Jews of the Middle East, however, did not start this custom until the 19th century.

Whatever its origins, dressing in costumes has been a tradition for many a Purim now, for adults and children alike. Purim sameach!

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

Jewish way to lend

This Shabbat (Feb. 2), in parashat Mishpatim, the Torah commands, “If you lend money to my people … do not act toward them as a creditor; you may not charge them interest.” This law, along with Maimonides’ teaching that the greatest level of tzedakah is to support a fellow Jew by endowing them with a gift or loan to strengthen their hand, are the guiding principles of the Hebrew Free Loan Association of Vancouver (HFLA).

HFLA provides interest-free loans to help Jewish individuals from British Columbia overcome financial challenges and build better lives. HFLA fosters economic stability and opportunity among low- and moderate-income members of the community by providing access to affordable credit in the form of a no-interest loan.

Over the years, the types of loans the organization has given out have evolved greatly. In the 1980s and ’90s, with a wave of immigrants from the former Soviet Union, the majority of HFLA’s loans went to helping immigrants finance vocational training. While HFLA still helps many new immigrants, its focus now also includes helping people with the rising costs of living in the Lower Mainland.

“With the bulk of people’s income going towards housing costs, many people have very little left over when unexpected bills arise,” said Joanna Wasel, executive director of HFLA. “We are able to be there for people during times of financial stress. A loan from us can help cover things like emergency dental work, physical therapy and short-term home care.”

HFLA is also here to help members of the community when they need support to start a Jewish family through fertility treatments or adoption, host a bar or bat mitzvah, finance university or start a new business. The goal of these loan programs is to help community members build better lives and avoid falling into high-interest debt.

HFLA recently unveiled a new webpage, hfla.ca. The new site is clear, concise and includes a step-by-step guide to applying for an HFLA loan. Potential borrowers can complete and submit an application online.

“We really want to make the process as easy as possible for our borrowers. Every step has been designed with great care to ensure that people’s dignity and confidentiality are respected and protected,” said Wasel.

In the past 40 years, HFLA Vancouver has made more than 1,900 loans. There is no other organization like it in the community and those in need, or with friends in need, are encouraged to seek more information about HFLA’s services by visiting its website or calling 604-428-2832.

Georgia’s Jewish history, sites

Queen Tamar’s Hall at Uplistsikhe. (photo by Deborah Rubin Fields)

I would venture to say not many people know about the ancient Jewish community of Georgia. Yet, Jews have lived there since at least the fourth century CE and, according to various legends from the Second Temple period, even earlier.

Although scant written information from prior to the end of the 18th century exists, stories have it that Georgian Jews have a long history. According to one oral tradition, the community goes back to the exile of the Ten Tribes by the Assyrians. Others place its origins to the destruction of the First Temple in 586 BCE. And yet others claim that, since there was a large Jewish community in neighbouring Armenia from the first through the fourth centuries CE, it is probable that Jewish traders likewise established themselves in Georgia. These are just some of the theories.

The earliest solid evidence comes from the archeological discovery of a fourth century CE Jewish tombstone. This tombstone was found in Mtskheta, an important early Christian city located on the River Aragvi. The tombstone is dedicated to a Jew named Yosef Chazon and it features an Aramaic inscription engraved in Hebrew letters. Today, it is on display at Tbilisi’s David Baazov Museum of History of the Jews of Georgia and Georgian-Jewish Relations. (An aside: Although the sacred object is nowhere to be seen, the town’s Svetitskhoveli Cathedral claims to have the robe that Jesus wore at the time of his crucifixion. As the story goes, this robe was brought from Jerusalem by two Georgian Jews: Elioz, or Elias, and Longinoz.)

photo - A Torah scroll from the collection of the David Baazov Museum of History of Jews of Georgia in Tbilisi — A Torah scroll from the collection of the David Baazov Museum of History of Jews of Georgia in Tbilisi. *(photo by Deborah Rubin Fields)*

Possibly because they were viewed as unpretentious craftsmen and pedlars, Jews faced relatively little antisemitism. Under the medieval feudal system, they were considered serfs. As serfs, they were never forced to convert, although there seemed to have been some incentive: one document states that Daniel Aranashbili, an apostate serf, received a total tax exemption. (See Gershon Ben-Oren’s essay, “The History of the Jews of Georgia Until the Communist Regime” in The Land of the Golden Fleece: The Jews of Georgia-History and Culture.)

Jumping ahead to the 19th-century rule of the Russian czar, there were a handful of blood libel cases that, while admittedly painful, did not end up in the massacres that occurred in other parts of Europe. Even during the repressive Soviet era, when Jewish institutions were closed, the Tbilisi Jewish community somehow succeeded in having their cemeteries left intact – unlike the local Muslims and Armenians, whose Georgian cemeteries were desecrated.

Internally, the Jewish community had its differences. For instance, at the end of the 19th century, there was significant resistance to Zionism. Rabbi David Baazov – who the czar appointed as the official rabbi of Oni – was one of the community’s first Zionist advocates. He faced such fierce opposition from wealthy community members that he was forced to appeal for funds from early Zionist leader Menachem Ussishkin. Unfortunately, when, in 1917, no financial assistance was offered, Baazov had to close his school. (Today, the Jewish museum in Tbilisi is named after Baazov.)

But here is something amazing about this quiet community. It was “carried away” by the achievements of the Israeli Defence Forces in the Six Day War. In 1969, knowing the risks in “making waves” during Soviet rule (Stalin, for example, who hailed from Georgia, had personally signed the death penalties of 3,600 countrymen), 18 Georgian Jewish families were the first people to publicly petition the United Nations Human Rights Committee with their request to move to Israel.

Most of the 80,000 Georgian Jews (figures from 1970s) made aliyah in two recent waves: in the 1970s and again in the 1990s, when the USSR collapsed. Reportedly, 3,000 to 5,000 still live in the European (because of the Caucasus Mountains, some would say Asian) country of Georgia. Significantly, only recently has Tbilisi become the main centre for the Jewish community. In fact, until the first big aliyah, the Georgian Jewish community lived in several other locations, including Kutaisi, Batumi, Oni, Akhaltsikhe, Akhalkalak, Sarami, Kareli and Gori.

Historically, Georgia’s Mizrahi and Ashkenazi communities have remained separate. In today’s Tbilisi, Shaarei Tefillah Synagogue stands in the Old Town area. This congregation is more than 100 years old. There is also a Chabad synagogue. A kosher restaurant is located near Shaarei Tefillah.

At present, you will hear different opinions about the vitality of the current Jewish community. Some insist that, unlike other former Soviet Union countries, there is vibrant Jewish life in Georgia, with little assimilation. Others contend that, with the dwindling population, life is bleak for some of the older members of the Jewish community and tenuous for the younger generation, who are at risk of losing their Jewish identity.

Georgian Jews have been proud of their heritage. For instance, one wealthy Armenian Jew living in Tbilisi, Ghazar Sarkisian, built his wife a stunning house with stained glass windows displaying the Star of David.

And, speaking of David, everywhere you go in Georgia, you will see paintings and statues of two Georgian leaders who had Old Testament names: King David the Builder (1089-1125) and his great-granddaughter Queen Tamar (1184-1213). These two rulers are recognized for their ability to unify the nation. But, in addition, there are stories that their Bagrationi ancestors descended from the biblical King David. Hence, some believe these rulers had Jewish roots. Whatever their true origin, in today’s Georgia, these names remain popular with the general population.

When in Georgia …

For the adventurous, there is cycling, and mountain and hill climbing. However, travelers should note that, because of severe weather conditions, a number of roads leading to the Caucasus Mountains close for months at a time.
Visit the cave city of Uplistsikhe. Although there is no evidence that she was ever there, you’ll find a large space called Queen Tamar’s Hall. Either way, the caves, which first housed pagan communities, make for an interesting stop.
Even if you don’t drink wine, it is worth going to a traditional winery to see the unique way Georgians have historically made wine.
Besides wine, bread is another big part of Georgian life. Check out a bakery that makes shoti puri, a flatbread resembling a canoe in shape. It is a simple, handmade mixture of flour, water, salt and yeast. The bread is baked in a strange oven called a tone (pronounced “tone-ay”). This oven is a circular, brick-lined oven dug into the floor with a gas or wood fire at the bottom. The bread is placed onto the side of the tone. For the bakers, it is hot and strenuous work, especially when trying to reach the spaces at the bottom of the oven. The bread is ready in a matter of minutes. It is then scrapped off the sides with a paddle.
For those who like to take in the local scene by walking, Tbilisi is the place to be. Walk slowly through the Old Town to see how grand this city once was. From the crumbling carved wooden porches to the faded hand-painted vestibules, you can still feel the city’s architectural beauty. There are a number of rehabilitation projects underway, but much needs to be done.
Another way to see a bit of times past is to go to Tbilisi’s Dry Bridge Market. This flea market specializes in nostalgia, selling silverware, china and glassware. You can get a shaggy shepherd’s hat, accordions, sewing machines, cameras, record albums, hand guns and knives (!) and, of course, Soviet memorabilia. It also has a large section of new, locally made paintings and shawls.
Though the exhibits are not posted in English, the State Museum of Georgian Folk Songs and Instruments has a small, but nice, collection of regional musical instruments (including a shofar). While I was visiting, the curator played a European street organ, an upright organ and operated some of the early musical recording devices.

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.

Reaching for new audiences

Michael Schwartz speaks at the launch of East End Stories on June 24. (photo from JMABC)

When Louis and Emma Gold arrived in Granville, precursor to Vancouver, the merchant family from Kentucky became the first members of what would grow into the booming Jewish community in the Lower Mainland.

Like most of the first Jewish immigrants to British Columbia, the Golds moved to the eastern end of downtown, where they opened a general store. Two waves of European Jews would come to Vancouver in the late 19th century and the Strathcona neighbourhood would become their home. It was an era during which new Jewish arrivals to North America largely found employment as merchants or doing various trades and Vancouver’s East End provided affordable and accessible housing for the working class.

“So many immigrant communities passed through there,” said Michael Schwartz, director of community engagement for the Jewish Museum and Archives of British Columbia.

The Jewish history of Strathcona is no secret, and the museum has offered walking tours of the neighbourhood for decades, beginning with a self-guided one in 1986, which grew into the current monthly guided tour. But, while those familiar with Jewish Vancouver may already know about the community’s past, Schwartz is hoping that a new school curriculum and video series created by the JMABC will make that history significantly more accessible.

East End Stories, completed in June, includes six short online videos and a 43-page study guide intended for use with students in grades 7 through 9. In addition to making some of the information offered on the walking tour available to those who can’t attend in person, Schwartz said the project also unveiled new information about early Vancouver Jews.

“It gave us the opportunity to do more research, to dig deeper, to find stuff we hadn’t before,” he told the Independent.

The result is the six videos, covering the first arrivals, the early community institutions and history of philanthropy, as well as Vancouver’s second mayor – David Oppenheimer – entrepreneur and philanthropist Jack Diamond, and the Grossman family. (Among other things, Max Grossman started this community newspaper.) Each running just under five minutes and offering encyclopedia-style capsule histories, the videos feature narrators from the local community. Schwartz said the photographs used were drawn from 17 archives across the world, including ones in California, Jerusalem and Poland.

The study guide covers the material in each video but is structured slightly more broadly, wrapping the Oppenheimer and Diamond biographies into a single lesson focused on how Jews shaped Vancouver, for example.

Schwartz said the impetus for creating the educational resources came after a vice-principal in the city asked whether there was a way to bring the information from the walking tour to classrooms at his school, as the logistics of bringing dozens of students to the neighbourhood itself was too complex. The museum offered the school replicas of wall panels that appear along the tour, but the study guide goes further, and meets current provincial guidelines for social studies curricula. Schwartz said museum staff will attend the B.C. Teachers Federation Conference in October to publicize the project, which was made possible by a $50,000 grant from the Canada 150 grant program.

“That provided the anchor funding and we were able to build the rest of the budget with smaller grants,” Schwartz explained. “It had always been a wish list thing and, when this funding opportunity arose, I thought, ‘Let’s give it a shot.’”

The lesson plans are intended to be used in conjunction with other Vancouver ethnic histories and video series created by Orbit Films, the company that produced East End Stories. The other histories are Black Strathcona, Nikkei Stories, which focuses on Japanese Canadians in Vancouver and Steveston, and South Asian Stories.

“All these different communities … faced struggle, rose to the occasion and relied on each other to be able to do that,” said Schwartz.

Highlighting the Jewish community’s roots in Vancouver and the similarities that the community shares with other immigrant groups is one of the goals of East End Stories, Schwartz said, adding that it could help combat certain stereotypes about Canadian Jews.

“Jews are assumed to have always been successful and that’s just not true,” he said. As can be seen in East End Stories, “many of us are stable or in some cases successful today [but] that’s new history.”

The videos and study guide also highlight a period of Jewish history in the Lower Mainland that was different for the way in which Jews were geographically concentrated in a certain quarter of the city, a phenomenon that remained true even after Jews largely left Strathcona but which has changed in recent decades.

Schwartz said that, during the 1950s, the community left Strathcona and clustered around Oakridge and Kerrisdale. The Baby Boomer generation dispersed but would return to the community to visit parents and attend community functions. But, while community institutions like the Jewish Community Centre of Greater Vancouver remain along the Oak Street corridor, fewer Vancouver Jews are calling the area home.

“We’re in a moment of transition,” Schwartz said. “We’re seeing a decline in gathering places and institutions where people come together.”

While online resources like the East End Stories videos, which are available on the Jewish Museum’s website, jewishmuseum.ca, can help bring people together figuratively and in shared knowledge and history, Schwartz said that in-person activities like those enabled by the walking tours and the classroom guide remain essential.

“There’s Jewish history in all corners of the city and it’s important for us to be present in not particularly Jewish areas to share the history of our community and spark dialogue about diverse histories of the city,” Schwartz said.

Arno Rosenfeld is a freelance journalist based in Vancouver. He has covered Canadian Jewish issues for JTA and the Times of Israel.

Okanagan celebrates 25th

Steven Finkleman, vice-president of the Okanagan Jewish Community, takes a moment to enjoy some Israeli dancing. (photo by Misty Challmie)

When the founders of Kelowna’s fledgling Jewish community decided to open a building, they couldn’t call it a synagogue.

The B.C. government of the day would contribute a third of the construction costs toward a community centre but nothing if it were a church or synagogue. So, a small group of dedicated volunteers named it the Okanagan Jewish Community Centre and got the funding.

The building – also known as Beth Shalom Synagogue – features a sanctuary alongside a large kitchen, library and daycare. Twenty-five years after its dedication in the heart of British Columbia’s Okanagan Valley, a dozen original members and 50 supporters celebrated the milestone with Israeli dancing, humour and heartwarming stories.

Steven Finkleman, who led the event, reminisced about how a few retired couples kept the Jewish religion “alive in these boonies” by getting together at various houses. Members gathered regularly for services at a church after they formalized their community at an inaugural meeting in 1983.

“We met at St. Michael’s Anglican Church. For us, it was St. Moishe’s,” said Finkleman, who grew up in Winnipeg. “The question wasn’t, ‘Do we need a building?’ It was, ‘If someone dies, where do we put them?’ So a cemetery was most important.”

As more Jews moved into the Okanagan, momentum grew. Then-newcomer Mel Kotler, a businessman from Montreal who ran the Western division of Fabric-land, helped launch the community’s first cemetery drive. The committee bought pews, bimah artifacts and an ark from a synagogue that closed in Moose Jaw, Sask. Members contracted Emil Klein, a retired rabbi living in nearby Winfield, to lead services in houses and at St. Moishe’s.

Soon, they picked out a burial site overlooking a lake north of Kelowna, making it the only Jewish cemetery between Metro Vancouver and Calgary. After shifting the focus to establishing a centre, lawyer Robert Levin met with developers of a new subdivision in Kelowna’s North Glenmore area to negotiate a location. They agreed the Jewish community would put in a daycare to serve the neighbourhood as part of the deal.

Plans were drawn up for a $400,000 building, and a successful fundraising dinner followed. Once built, two former members of the Moose Jaw synagogue helped carry in two Torahs for the dedication in October 1992. More than 300 people attended the ceremony, which included a six-foot challah. Among the dignitaries were British Columbia’s former premier, Dave Barrett, member of the Legislative Assembly Cliff Serwa and B.C. Liberal leader Gordon Wilson.

Today, about 60 families – with Orthodox, Conservative and Reform backgrounds – support the centre. Visiting rabbis and cantors lead services, and children learn about Judaism at Hebrew school. Rabbi Shaul Osadchey and Cantor Russ Jayne of Calgary’s Beth Tzedec Congregation currently travel to Kelowna four times a year for Jewish holidays.

“They have the skill set we don’t have,” said Okanagan Jewish Community president Mondy Challmie. “When people have questions of a religious nature that we’re unable to answer, we encourage them to email or call Rabbi Osadchey.”

To celebrate the 25th anniversary, Cantor Russ sang a Hebrew-English version of Leonard Cohen’s “Hallelujah.” Israeli dancers – who have practised every week for 14 years at the centre – performed. Member of Parliament Stephen Fuhr and Kelowna Councilor Mohini Singh gave speeches. And everyone shared a nosh, a slideshow and plenty of laughs.

As the party wound down and people folded up the chairs, Finkleman reflected on the biggest challenge for this tight-knit but tiny congregation.

“Generating interest, support and commitment in a small community – distant from a major Jewish centre – was difficult. It still is a challenge, but, when the building opened, it served as a focal point for recent arrivals in the Okanagan. We were very honoured to have some of the original members present. We miss those who are no longer with us.”

For more information, visit ojcc.ca.

Don Plant is a retired journalist and member of the Okanagan Jewish Community in Kelowna. He’s now studying archeology and helped excavate an Early Bronze Age site in Israel last summer.

Money still unclaimed

Thousands and thousands of dollars belonging to Jewish institutions and individuals are sitting unclaimed at the Bank of Canada.

Banks and federally chartered trust and loan companies are required to transfer to the Bank of Canada all unclaimed bank balances maintained in Canada in Canadian currency that have been inactive for a period of 10 years. According to the Bank of Canada’s website (bankofcanada.ca), at the end of December 2016, approximately 1.8 million unclaimed balances, worth some $678 million, were on the bank’s books. More than 93% of unclaimed balances were under $1,000, representing 26% of the total value outstanding. In 2016, the bank paid out $15 million to account holders. The oldest balance dates back to 1900.

At the Bank of Canada, there are many small amounts payable to Jewish organizations, including ones that are currently active. There are also some organizations that may no longer be active, which is why money in their name is languishing at the Bank of Canada. It is unfortunate that money intended to benefit Jewish organizations, charities or other causes, should not be used for the intended purpose, but instead sits unclaimed at the bank. Many of these organizations must have successor organizations or responsible persons that, with a little effort, could prove their right to claim the funds.

To discover whether a group you are now or have previously been associated with has such a balance, you should do the following:

Go to bankofcanada.ca.
Type “unclaimed balance” into the search box.
Once you reach the unclaimed balances registry, type one word of the organization name into the search box and scroll through the results.
If you see a name that is familiar, open the link.

If there is a bank account untouched for 10 years, the organization will pop up, along with the name and address of the originating bank. Then you can make a claim for the money through a process set out on the website. You will have to prove that the account was yours, and the website explains how to do that.

You can search by province, or by “all” (of Canada). Each year, on Dec. 31, the Bank of Canada adds another year’s unclaimed bank accounts to the website.

Members of the Canadian Jewish community should try to reclaim funds that were intended for use in the community.

Here are some of the words searched that found unclaimed balances belonging to Jewish groups or institutions: Jewish, Hebrew, tikvah, congregation, Canadian friends, beth, bnai, b’nai, rabbi, synagogue, temple, Torah, Talmud, Israel, Jerusalem, Moshe, Habonim, Zionist, ohel, Na’amat, chevra, camp, JCC, eitz, beit, chaim, kosher, yeshiva, Yiddish.

For example, the Bank of Canada holds $3,311.02 for an organization called Canadian Friends of Tikvah Lay in Ontario. It also holds $256.94 for Yeshiva of the Northwest, whose last transaction date was in 1992 in Vancouver, and $108.69 for the Edmonton Jewish Women’s Baseball League, untouched since 1997.

There may be some hurdles to jump to establish the right to the $953.08 of the Yiddish Drama Company in Toronto, untouched since 1979. However, there are at least a dozen Jewish community centres and congregations in towns across the country that should have very little difficulty in obtaining their unclaimed bank balances.

Few of the amounts found were large – but should any of the money raised or donated for a Jewish cause, charitable or not, be left at the Bank of Canada? Some effort should be made by the community to locate these funds and use them as they were intended.

You should also check your own name and those of family members, especially those family members who died more than 10 years ago, as there are sometimes bank accounts that heirs were unaware of at the time of death and that show up at the Bank of Canada years later. The process for obtaining personal unclaimed funds is also quite simple, and requires establishing your identity and your right to the funds.

Not to be confused with the funds held at the Bank of Canada, the province of British Columbia has its own, government-affiliated B.C. Unclaimed Property Society. It seems to hold more funds for individuals rather than organizations. Its website (unclaimedpropertybc.ca) says:

“Each year, millions of dollars in British Columbia goes unclaimed in dormant credit union accounts, forgotten insurance payments, unclaimed wages, overpayment to debt collectors, as well as unclaimed proceeds from courts, tax offices and unadministered estates and intestates (death without a will and next of kin cannot be notified). The British Columbia Unclaimed Property Society (BCUPS) helps reunite British Columbians with their forgotten or unclaimed assets. We hold unclaimed property as the custodian for rightful owners under the Unclaimed Property Act.”

The BCUPS website also provides an easy way to search, but if you find your name, you will find no further information about the amount of funds or the source of the funds being held for you, until you contact the society. You could think of it as a form of treasure hunt, where you expend no money, but you do expend your time, and maybe there will be a treasure chest or at least a few coins at the end of the hunt.

Felicia Folk is a retired lawyer living in Vancouver.