Jewish life

Louis Brier and the pandemic

The garden in the courtyard of the Louis Brier. (photo by David J. Litvak)

It hasn’t been easy for any of the staff and companions working at Dr. Irving and Phyliss Snider Campus for Jewish Seniors – which comprises the Louis Brier Home and Hospital and the Weinberg Residence – during the pandemic. Nor has it been easy for the residents and their families. However, seeing a 100-year-old Holocaust survivor happily walking down the hall or a beaming bubbe (who was born in Lithuania) wheeling herself from one end of the facility to the other, or another resident greeting everyone with a hearty “Aye Yai Yai,” I can’t help but smile. Despite the challenges, we have been lucky here, so far, to have escaped the worst of COVID-19.

My pandemic journey at the Louis Brier began in January, when I was hired on a permanent, part-time basis as a mashgiach (kosher supervisor) during an influenza outbreak that foreshadowed what lay ahead. I was hired to replace one of the Brier’s longtime mashgiachs – the facility employs two on a part-time basis – and I had big shoes to fill. The previous mashgiach not only provided kosher supervision in the kitchens but entertained residents with his piano playing, puppet shows and conducting of services in the Louis Brier synagogue on Saturday mornings and weekdays.

Being employed as a mashgiach at the Louis Brier during the pandemic has had many challenging moments – slicing meat and deboning turkey were particularly painful for me because I am a vegetarian, but, luckily, I am no longer required to perform those tasks. Anyways, prior to the pandemic, Shabbat services would be held on Saturday mornings, with a Kiddush lunch afterwards that featured herring, gefilte fish, pastries, challah and grape juice. It was a real highlight for the residents, particularly the lunch. However, due to the pandemic, the weekly services and special meal were canceled. In addition, the monthly Shabbat services that were led by Cantor Yaacov Orzech and the Kol Simcha Choir were canceled, as were Friday night services. It is only recently that Louis Brier chaplin Chazzan Rob Menes has resumed the Friday night services and, in response to a personal request from one of the residents, informal Saturday morning services have also returned.

photo - Chazzan Rob Menes sounding the shofar at the Weinberg Residence — Chazzan Rob Menes sounding the shofar at the Weinberg Residence. *(photo by David J. Litvak)*

On Rosh Hashanah, a full service for the residents was offered, thanks to Richard Wood and Adam Ben Dov, members of the Louis Brier’s religious committee, and Rabbi David Rosenfeld of Chabad, who sounded the shofar for the residents. Menes has been blowing the shofar every morning at the Louis Brier, as well as at the Weinberg Residence, on occasion. While no family members were able to join the services, Rosh Hashanah was celebrated, albeit in a low-key manner.

Other holidays that have occurred since the pandemic have also been observed quietly. Passover at both the Brier and Weinberg was particularly stressful, as kosher-for-Passover products that would normally be available could not be ordered. The facility’s food services manager valiantly persevered to make sure people were provided kosher food during the holiday, however, and the other mashgiach and I – with the help of Rabbi Mendy Feigelstock and Schneur Feigelstock of Kosher Check – worked to keep the home kosher and chametz free. It wasn’t easy. It was a subdued Passover in another way, because the seders at the Weinberg were canceled to ensure that the residents were kept safe from the virus.

That has been the underlying principle since the pandemic began – keeping residents safe. From the outset in March, the Louis Brier’s chief executive officer, David Keselman, has shown foresight. For example, he canceled the annual Purim Megillah reading and Purim parties, which would have taken place just as the coronavirus was taking off.

In addition, from the outset of the outbreak, companions and other employees at the Louis Brier have been prohibited from working at more than one job. These decisions and the dedication of the staff and administration ensured the safety of the residents. Not one resident of the Louis Brier or the Weinberg Residence has contracted the virus.

To show his appreciation of the job that has been done at the Louis Brier, one resident, a fellow North End Winnipegger, nominated the administration for the Order of British Columbia, the Order of Canada and the Nobel Peace Prize. The resident, who started the badminton club at the home and maintains a tulip garden in its courtyard – the only outdoor space residents have been able to go for fresh air during the pandemic – marveled at how lucky he and other residents are. In the Daily Blah, a newsletter he published, he noted: “The Louis Brier does not have the virus, has a beautiful garden and we can play badminton.”

While it is true that the residents have been physically safe and have not contracted the virus, the pandemic has taken a psychological toll on everyone in the building. Until recently, due to provincial prohibitions, residents were not allowed outside visitors, other than seeing loved ones through the glass of the front lobby, and talking to them on their cellphones. Now, residents are allowed to have scheduled visits with loved ones outside the front entrance of the Louis Brier and outside the Weinberg, as well. It is a small victory that will hopefully boost the morale of the residents.

As for me, I just keep thinking of 100-year-old Louis Brier resident who tells me that, as long as he can eat, talk and walk, it’s a good day! The resilience of residents like him reminds me to always be grateful for the basic things in life.

David J. Litvak is a prairie refugee from the North End of Winnipeg who is a freelance writer, former Voice of Peace and Co-op Radio broadcaster and an “accidental publicist.” His articles have been published in the Forward, Globe and Mail and Seattle Post-Intelligencer. His website is cascadiapublicity.com.

Lubeck shul sees restoration

Israel’s Lavi furniture factory recreated Carlebach Synagogue’s original ark from three prewar black-and-white photos. (photo from IMP)

Viewing the restored Carlebach Synagogue in Lubeck, Germany, brings to mind the biblical prophecies of consolation, where the Jewish people are reassured that the day will come when not only will they be restored to their land, but their houses of worship will likewise be restored. Sadly, neither the shul’s rabbi nor any other of the original community members are alive today to revel in the synagogue’s reinstated glory; however, in an interesting twist, several of the rabbi’s grandchildren are the children of founding members of Kibbutz Lavi, whose furniture factory designed and built the synagogue’s ark and other holy articles.

Rabbi David Alexander Winter, rabbi of the Carlebach Synagogue, fled Lubeck in 1938, together with most of his community. Several months later, on Kristallnacht, when many of Germany’s synagogues were torched and burned to the ground, the Lubeck shul was damaged and looted, but not destroyed – the building had been sold to the municipality and the contract, signed by the rabbi, was inside the synagogue, in plain view.

For Winter’s grandchildren, seeing the restoration of their grandfather’s synagogue is especially moving. “It’s a feeling of coming full circle,” said Yehudit Menachem, who visited Lubeck last year, seeking to learn more about her family history. Dr. Ariel Romem, a pediatrician and one of the grandsons, remarked that the restoration is symbolic of the re-blossoming of the Winter family and of the Jewish people as a whole. “They may have ruined the shul, but they never succeeded in breaking us,” he said.

In the seven decades since the Holocaust, the once-stately synagogue, established in 1880, has suffered looting, a firebombing, squatters and general neglect. German architect Thomas Schröder-Berkentien began working on its restoration in 2010, but the project was stuck due to a lack of funding. In 2016, the federal government dedicated a sizable sum, with other funding arriving from the Schleswig-Holstein state, the Lubeck-based Possehl Foundation and UNESCO, which had declared the Old City of Lubeck a World Heritage Site. The total cost of the project amounted to almost $10 million.

Schröder-Berkentien was intent on finding the best craftspeople for the synagogue furniture, and also felt that it was only right that the furniture should come from Israel. He found the Lavi furniture factory online and, after several inquiries and a visit to the carpentry workshop along with his team, was assured that they had the necessary experience and expertise to perform the research and produce items of quality and beauty. Indeed, in its 60 years of operation, Lavi has designed and produced interiors for synagogues in more than 6,000 Jewish communities around the world, including for new and restored synagogues in Germany.

Motti Namdar, the factory’s chief planner, described the challenge, and ultimate satisfaction, of creating replicas of the original items. “We only had three prewar black-and-white photos to go by,” he explained. “The photos showed only one angle and even that was not very clear. It was difficult to make out a lot of the detailing or which metals were used, especially for the ark, which you can see from the photos is very unusual.”

Ultimately, much of Namdar’s work had to be done by deduction and a knowledge of the history of the period. “I traveled to Lubeck to see the synagogue and examine the parts that had not been damaged. Part of the ladies’ gallery was intact. The architect had hired restoration experts who carefully removed the layers of paint from the walls, exposing the original murals. The synagogue as a whole had been built in the Moorish style, and I proceeded in that direction.”

In one of the photos, it’s possible to make out the pointed roof-like structure at the top of the ark, which Namdar designed to include 1,500 “scales,” all coated in pure gold. Under Namdar’s direction, the Lavi factory completed all the articles by the deadline. “The hardest part wasn’t the tight schedule, but, rather, building everything such that it could be taken apart, packed and shipped, and then reassembled so that everything fit perfectly.”

photo - Since its restoration, Carlebach Synagogue in Lubeck, Germany, has been serving as a spiritual hub for Lubeck’s 700-strong Jewish community — Since its restoration, Carlebach Synagogue in Lubeck, Germany, has been serving as a spiritual hub for Lubeck’s 700-strong Jewish community. *(photo from IMP)*

But while it was clear to the craftspeople at Lavi that they wanted to produce replicas that were as authentic as possible, the project’s architect, Schröder-Berkentien, was intent that the structure itself, which was restored to be a national monument, should serve as a testament and, in his words, “like a wound,” as a painful reminder of the events of 1938. This was the reasoning behind his decision not to redo the synagogue’s original ornate façade, which, together with the cupola and other elements, had been destroyed on Kristallnacht. “The plain red brick tells the story of what happened,” he said. “A rebuilt façade would ignore that part of history, failing to show the suffering of the era. This is what makes it such a unique monument among other German synagogues.”

When news of the coronavirus pandemic first broke in January, the factory began working overtime so that everything would be ready for the gala re-inauguration, which was to have been attended by high-ranking German officials, including Chancellor Angela Merkel, members of the restoration committee and local community figures, as well as Winter’s grandchildren from Kibbutz Lavi. However, when it was finally time for the assembly and installation of the furniture, the world was already in COVID-19 lockdown. As soon as it was possible, Lavi sent their own experts from England to complete the work. Now, the synagogue stands in all its resplendent glory, but the ceremony has been postponed indefinitely.

The important thing is that the synagogue is open and operating, serving as a spiritual hub for Lubeck’s 700-strong Jewish community. “This synagogue is not only a place of prayer, but a symbol of the revival of Jewish life in Lubeck, throughout Germany and around the world,” said the current spiritual leader of Lubeck, Rabbi Nathan Grinberg.

– Courtesy International Marketing and Promotion (IMP)

Jewish diversity exists

Rivka Campbell, a co-founder of Jews of Colour Canada, speaks at a school event. (photo from JOCC)

The spirit of openness and inclusion that many Jewish organizations express in their literature and social media posts is frequently not felt by Jews of colour, according to several members of the community.

Jews of colour, who are said to represent about 12% of the overall Jewish community, constitute a broad spectrum of people, including those of African, Middle Eastern, East Indian, Asian, Indigenous and Latin American descent, yet they are vastly underrepresented in congregation attendance, on organizational boards and throughout the community as a whole.

Rivka Campbell, a co-founder of Jews of Colour Canada (JOCC), says the unwelcoming feeling happens immediately upon entering a Jewish institution. She refers to it as the “question or questions” that are asked: Do you know this is a synagogue? What made you decide to visit? When did you convert?

“These are not the sorts of questions that most Jews who attend a synagogue or other places associated with Judaism have to answer, and it is really none of anybody’s business,” Campbell told the Independent.

In a recent Jews of colour webinar run by Moishe House Montreal, participants relayed numerous negative and often disturbing experiences, some of which caused them to distance themselves from Jewish circles.

“I have withdrawn from synagogue life and gone into online mode,” Deryck Glodon, Campbell’s JOCC co-founder, stated. “I don’t want to be in a position where people make you feel uncomfortable or unwelcome. People don’t know that Jewish diversity exists.”

Another participant mentioned a rabbi who once told him to choose between being black and being Jewish. Yet another recalled several untoward remarks made in Jewish settings about Filipino people, which happened to be part of this person’s heritage.

“It’s driving many Jews of colour away from any involvement within the broader community,” noted Campbell, who is executive director for Beit Rayim, a Conservative synagogue and school in Richmond Hill, Ont.

Campbell, the sole Canadian recipient of the Union of Reform Judaism’s JewV’Nation inaugural fellowship – a leadership development program – has had numerous encounters with misconceptions. She is often asked if she is Ethiopian. Once, at a Kiddush, she had to explain to someone that being a person of colour does not correspond to a fondness for fried foods.

A noticeable thread during the Moishe House webinar was the wide disparity between the progressive causes supported by Jewish leaders and the experiences of people of colour within the community.

Many Jews of colour feel that, despite some good intentions by Jewish organizations, there are always those moments when they have to prove who they are, when they just want to be, Campbell explained. The hope, she said, is that, one day, Jews of colour won’t have to spell out what Jewish diversity is.

“Rabbi Abraham Joshua Heschel’s solidarity with Dr. Martin Luther King happened 55 years ago – we need to do something now and not rest on our progressive laurels,” she said. “Nor should we forget that Rabbi Heschel was not universally praised from within the Jewish establishment for his civil rights stand.”

As for what clergy and lay leaders can do, Campbell pointed to the resources found on Union of Reform Judaism website regarding diversity, equity and inclusion for all members of the community.

For the broader community, she said, “It is not a big deal to be welcoming. Treat me the same as anyone else. You have to see me as a Jew first. ‘Shabbat Shalom’ should flow off the tongue as easily with me as anyone else.”

She continued, “Our diversity as Jews of colour adds to the diversity of Judaism. This can be turned into a very positive thing.”

On this hopeful note, in 2017, Campbell started work on a documentary that shares several stories of people from various backgrounds within the Jewish community and is designed to show the richness therein. Its objective is “to discuss how we are starting to embrace our differences and how we can do a better job of celebrating our diversity.”

Campbell’s first involvement with Jews of colour groups began at the time social media was gaining momentum. After locating ones on Facebook, she found their focus to be American-centric. In 2012, she started her own Facebook group, A Minority Within a Minority: Jews of Colour, a Canadian-focused group.

The need to move beyond Facebook ensued and, together with Glodon, she started a website and reached out to “people in the real world to have gatherings and lunches.”

“The aim was to have an in-person connection, to do things like teaching, research and advocacy,” said Campbell. The group was incorporated as a nonprofit and, at some point, she would like it to be a charitable organization.

JOCC hopes to expand its presence outside of Ontario and Quebec, and would like to have more exposure in British Columbia. Campbell spoke at Beth Tikvah

in July.

For more information about Jews of Colour Canada, visit jewsofcolour.ca or their Facebook page, facebook.com/joc.canada.

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

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.