Judaism

Worshipping with joy

On May 2, Kolot Mayim Reform Temple in Victoria welcomes singer, songwriter, teacher, music producer and cantorial soloist Len Udow to speak on Worship with Joy. Drawing on both secular and cantorial music, Udow will recall his journey from 1960s coffee-house folk singer to cantorial soloist at Temple Shalom, Winnipeg’s Reform congregation, where he helps to officiate and teach.

photo - Cantor Len Udow — Cantor Len Udow *(photo from Kolot Mayim)*

By sharing both his own story and performing live with vocals and guitar, Udow wants to show how we can “carry our ancient narratives to other hearts and souls … respecting the old traditions while introducing innovation in prayer and spirituality.” As he describes it, “In Judaism, we see ourselves enlivening prayer with breath and melody, revealing the joy, praise and gratitude embedded in our heritage.”

For Udow, the phrase iv’du b’simchah (worship with joy) has been “a call to service, putting this musician on the bimah (altar) of a little prairie shul … where I have been privileged to lead a kahal (assembly) to a closer musical fellowship and learning.”

With humour, Udow quotes his mentor, the late Rabbi Lord Jonathan Sacks, the former chief rabbi of the United Kingdom: “When Jews talk they argue; when they sing, they sing together.” To Sacks, “Words are the language of the Jewish mind; music is the language of the Jewish soul.”

Udow has performed on concert stages, at festivals, on radio and television, and on numerous recordings. As well as playing the piano, banjo and guitar, he was a featured vocalist and music producer with fellow Winnipegger, Fred Penner, for more than two decades.

Worship with Joy is the final lecture of Kolot Mayim’s six-part series called Building Bridges: Language, Song and Story. It starts on Zoom at 11 a.m. and registration is via kolotmayimreformtemple.com.

Navigating gender, sexuality

Marion Rom, who works with gender-diverse youth, spoke as part of a Beth Tikvah-hosted panel on the topic Navigating Gender and Sexuality in the 21st Century. (screenshot)

“Almost one-third of people who have gender dysphoria will attempt suicide and have mental health issues, and that’s why we often have such a high rate of kids with eating disorders who are transgender,” said Marion Rom, a counselor who works with gender-diverse youth in the Lower Mainland.

Rom was speaking as part of a March 11 panel on the topic Navigating Gender and Sexuality in the 21st Century. She defined gender dysphoria as when “your body doesn’t match the sense of who you are.” She also explained to the 65-plus attendees of the discussion the difference between sex and gender, some of the terminology around gender, and a few resources for those who want to learn more.

The panel, which was hosted by Beth Tikvah Congregation, also included Dean Kaplan, who joined the conversation from Washington, D.C., and the Abelson family – Kay, Bernard and their son Jason – who live here. The discussion was started by the congregation’s spiritual leader, Rabbi Susie Tendler.

“I think that we have a special mission, as the Jewish people, of finding people who have a potential to be marginalized and always elevating them, along with elevating everyone, to ensure that we are all in a sacred space,” said Tendler. She described her rabbinate as being “about opening doors” and a kehila kedosha, holy community, as one that creates pathways for everyone to be welcome in sacred spaces. She thanked the Zoom participants for their efforts in opening the door of community wider to “welcome everyone as their authentic selves because that’s the only way that, I believe, we really approach God.”

Rom was asked to speak by BT congregant Linda Steiner, who had heard Rom’s talk at a Habonim alumni meeting last year. The presentation was geared to older people, like Rom herself, who is 63.

She defined sexuality, and explained several terms, including lesbian (a female attracted to another female), heterosexual (females attracted to males and vice versa), bisexual (someone attracted to both males and females) and pansexual (someone attracted simply to the person, irrespective of gender). She broke down the acronym LGBTQ+ (lesbian, gay, bisexual, transgender, queer; with the plus including but not limited to asexual, two spirit, and allies). She also went through some of the gender terminology, such as cisgender (“either male or female”) and transgender (someone whose sense of self doesn’t match their birth gender). She spoke briefly about hormone therapy and gender reassignment surgery.

For people wanting to start learning more about gender and sexuality, Rom suggested the books Love Lives Here by Amanda Jette Knox and Transgender Children and Youth: Cultivating Pride and Joy with Families in Transition by Elijah Nealy, the Israeli documentary Family in Transition and the narrative film The Danish Girl (or the book from which it was adapted, written by David Ebershoff).

Dean Kaplan, 28, who goes by the pronouns they, them and their, came out as non-binary a couple of years ago. They spoke about how they see themselves and their relationship to how the world sees people like them. Describing themselves as Jewish, white and having grown up upper-middle-class and with privilege, Kaplan acknowledged that these factors have “contributed to me being able to live as myself comfortably.”

Despite that comfort, Kaplan first came out as queer in terms of their sexuality, at the age of 17 or 18, before identifying as gender-nonconforming.

“An important part of identifying as queer in almost any part of the world,” said Kaplan, “is not only understanding who you are, but also, in some ways, accepting this label as ‘deviant’ by society.”

In their early 20s, Kaplan began to realize “I very much enjoy connecting with parts of myself that would be considered feminine,” such as having longer hair and wearing tights.

From a young age, they said, “I’ve had this latent sense of difference in how I want to emotionally connect with people and that played a lot into my sense that I was gender-nonconforming. I think also a little bit of it is this sense that I want to live in a world and exist in space without a lot the negative aspects of masculinity that I was raised to cherish in a lot of ways. I’m still aware of the fact that almost all of my male friends are embarrassed to cry, even alone; it’s a sign of anti-masculinity. And so, being non-binary for me is very freeing in a lot of ways. I can be who I want to be and who I feel I am without the kind of embarrassment or labels that go with certain actions for certain genders.”

That said, the reactions to their coming out were mixed and some were hurtful. They get misgendered every day – “sometimes I correct, sometimes I don’t,” said Kaplan. That will depend, for example, on whether the person making the mistake is a superior at work or a peer. “Power and economics play into my ability to be myself in the spaces I happen to be in,” they said.

Jason Abelson, 24, started his transition in 2012, but his first memory of wanting to be a boy goes back to a gymnastics class when he was in preschool, so 4 or 5 years old. Initially, he attended an Orthodox elementary school in South Africa, where he was born, but his parents switched him to a public school. He used the fact that he was a swimmer to cut his hair short in Grade 4. He hated it when his parents would correct people who would mistake him for being a boy. “I just wanted to go and hide somewhere,” he said.

When his chest began to develop in puberty, he would try and hide it, but, eventually, he quit swimming. He has since picked the sport up again, and has joined an LGBTQ+ team.

When he was younger, he said, “I didn’t know what transgender was. I didn’t know that you could transition, that the feelings I had for wanting to be a boy were experienced by anyone else until an Oprah show that my mom was watching one summer’s afternoon. In that Oprah show, they had a transgender guy and his family, and shared his story.”

Seeing the possibilities for himself, Abelson thought about next steps and started the process of transitioning, one part of which is convincing a psychologist “that you are transgender.” He then saw an endocrinologist. In Grade 10 at the time, he stayed at the same school throughout. “I finished the first semester as a girl; came back five days later as a boy,” he said. “All we did was we changed the name on the class list.”

While he was given a key to the teacher’s washroom, he didn’t want to call attention to himself, so he avoided using the facilities. “Bathrooms still do give me a little bit of anxiety,” he said.

He started hormones nine years ago, at age 15. About a year after that, he had top surgery – prior to that he had used binders to keep his chest down.

With respect to going to an Orthodox shul after he started his transition, Abelson was told that he could come to services but would have to sit in the women’s section. Even now, attending a new synagogue and sitting on the men’s side, he said, “I don’t feel like I have a place in the shul. Being gay as well, I can’t get married in that shul, so that’s still a world that is being navigated.”

Kay Abelson spoke about both the emotional journey and the “very practical life journey.” She said she struggled with those early years when her son was asserting his identity – in his clothing choices and in his desire to cut his hair short, for example.

“I found it really hard, as a mother,” she acknowledged. “And it did cause some conflict in our family.” However, she noted, “For me, the time before Jason’s transition was more of a struggle than once he transitioned…. I found the earlier time hard, before we knew what we were dealing with. Bernard and I both always had a sense that there was something with Jason when he was growing up, but we just could not put our finger on it. And so, that moment of him watching the Oprah show and having that ah-ha moment was a huge turning point for all of us.”

It took time for her and her husband to understand and digest what was happening. She had fears about what people would think and say, but people were supportive and accepting, she said.

“When you start thinking about the history and the background about all those situations that Jason mentioned,” said Bernard Abelson, such as the first time he cut his hair short. “All I wanted to do was get him earrings so that he could look more feminine.” When people would refer to his son, “I was immediately defending, ‘This is my daughter.’… I thought I was

defending him. That’s the irony of all that, is that, as a parent, you think you’re doing the right thing by

defending them … but, at the end of the day, for him, as you’ve heard, it wasn’t working for him at all.”

One thing that helped the family was watching the documentary Becoming Chaz, about Chaz Bono’s transition. Watching it helped Bernard Abelson to accept, “This is real.”

“It’s been an incredible, incredible journey for all of us,” said Kate Abelson.

While some parents go through a mourning period for the son or daughter they once had, Kay Abelson said, “I never felt like I lost anything. In fact, I actually gained something through the process because, before Jason’s transition, as you heard in his story, he never felt comfortable with who he was. He was always yearning to be someone different, so he was never really happy within himself…. When he transitioned and he could actually stand loud and proud and be who he was … it was just so exciting.”

Rom reentered the conversation by stressing that the level of grieving varies among families. She then opened the question-and-answer session that included Dean Kaplan’s dad, Des Kaplan, talking about some of his challenges in understanding his child’s gender and sexuality. There was also discussion about Jewish tradition, which identifies at least six genders, and that some Jewish communities have changed the b’nai mitzvah rituals to be more gender-inclusive.

To watch the panel discussion, without the Q&A, visit btikvah.ca/inclusion-and-diversity.

Complex issues up for debate – IHRA definition

I met my husband long ago at Cornell University Hillel events. One event celebrated what looked like the success of the Israel-Palestinian peace process. It was part of the Oslo Accords and, in October 1994, the Nobel Peace Prize was awarded to Yasser Arafat, Yitzhak Rabin and Shimon Peres. It was a sunny, warm day, but things have shifted often since then. These are thorny political issues, but one can hope.

I recently completed studying the talmudic tractate of Pesachim. When finishing a tractate, one says a prayer called Hadran. It ends with Kaddish, much like what’s said at any Jewish service. It ends with praying for peace. We have lots of prayers for peace.

Meanwhile, my husband, now a biology professor, asked me to look at a motion from his faculty union. It claimed a deep concern with academic freedom. The motion proposed rejecting the IHRA’s definition of antisemitism. (The IHRA stands for International Holocaust Remembrance Alliance.) This motion theoretically responded to a student union motion that supported the IHRA’s definition. Many countries, including Canada, have adopted the IHRA’s working definition.

The politics behind this are tangled. Many on the political left suggest that to truly support truth and reconciliation and BIPOC (Black and Indigenous People of Colour), one must support all Indigenous movements worldwide. According to this argument, Palestinians must be supported as the sole true Indigenous people – against the colonial-settler narrative of Israel. There are issues with this position. One is that Britain is the colonial power whose actions helped lead to the creation of Israel. Also, Jews have been indigenous to, or lived in what is now, Israel for thousands of years.

There are practical consequences when universities debate these topics. North American Jews are a minority. This vote, which affects us, is one where we have no majority voting power. We rely on non-Jews to advocate for us and support anti-discrimination guidelines. We often must confront those who feel these definitions threaten them intellectually – while we’re feeling threatened in reality.

Jewish students on campus feel attacked. Jewish academics are forced to step up and speak out. In some cases, Jewish professors and students face discrimination as a result of this advocacy.

Just before Passover this year, at a special meeting, the faculty union put forth its agenda. The meeting agenda was to consider this motion that opposes the IHRA’s working definition of antisemitism. Those attending the meeting wouldn’t approve the agenda. (Note that approving the agenda is usually not a big deal.) Without an agenda, the motion couldn’t go forward. There was no vote.

Some attendees suggested that the entire union membership should vote. First though, they said, this motion should be considered by the cultural diversity and academic freedom committees. In the end? This meeting’s outcome just puts off the problem for the Jewish community.

Multiple professors in relevant fields spoke out against this motion, which opposed using a working definition of antisemitism. Behind the scenes, the local Jewish federation got involved. The motion was problematic – and it’s still out there. It could be voted on at another meeting, potentially one with even less notice or publicity.

It’s particularly troublesome that those voting on whether one can use the IHRA definition at this university in teaching or research aren’t all relevant experts. Most aren’t professors in religious studies, Jewish studies, Holocaust studies, Near Eastern studies. Most of the voting representatives won’t be Jewish. In their argument to maintain “academic freedom,” they’re proposing to limit the freedoms of colleagues. This limits others’ right to use whatever definitions they prefer when they speak about anti-Jewish discrimination.

There’s a bigger argument here. If Canadian universities want to show ally-ship with Indigenous communities and to be partners in truth and reconciliation, the way is clear. It starts much closer to home. Stand with Canada’s Indigenous peoples on the issues that matter to them. For instance, pressure the government to provide all Canadians with clean drinking water. Support Indigenous students at universities. Hire and appoint Indigenous peoples (First Nations, Inuit and Métis) to academic positions. The list is long. To start, read the Truth and Reconciliation Commission of Canada’s 94 calls to action.

None of these feuds are new. My husband and several other Jewish professor friends spent a lot of time on how to address this motion. This is “their” problem because they’re Jewish, but not because this is in their fields of research.

This gut-wrenching position is familiar. Does supporting academic freedom mean that antisemitism is up for discussion? It shouldn’t mean this, but antisemitic incidents are on the rise. Freedom of speech shouldn’t mean danger to minority students and professors.

Complexity isn’t resolved easily. Delving into these issues without lots of prior knowledge reflects badly on this faculty union and, by extension, the university. Smart people know there aren’t easy answers to entrenched political problems. Motions such as this one show a lack of rigour.

Canadian university professors should be sophisticated enough to know that complex issues aren’t resolved by simply opposing a working definition. It’s useless virtue signaling. Just as it shouldn’t be up to Black people or Indigenous people to fight every battle without allies, we, as Jewish people, shouldn’t have to keep fighting these battles alone over how to define antisemitism.

My husband and I met with a hope for peace. We care about human rights, but this union issue just seems to be wasting time during a pandemic. Opposing this working definition that protects a minority population, because it could possibly affect free speech? This really isn’t what a biology professor wants to be doing at work – even if he’s Jewish.

If Canadians care about peace, truth and reconciliation, and about the well-being of all people, we shouldn’t be attacking one group to elevate others. We shouldn’t have to keep fighting over definitions about discrimination against minorities.

Perhaps, we can leave the global political issues and their definitions up to the relevant experts. For us, it might be simple: we should show up to care for one another with respect instead. Advocate for better conditions close to home: safety without discrimination, fresh food, clean water, housing security, and economic and social supports. Even at their preschool, my children learned about key Jewish concepts like “Shalom Ba-bayit.” In other words, peace and tolerance start at home.

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

IHRA definition stifles speech

On June 25, 2019, the Liberal government of Justin Trudeau adopted the International Holocaust Remembrance Alliance (IHRA) definition of antisemitism, as part of Canada’s anti-racism strategy. Widely proposed around the world, the definition has evoked fierce debate.

In Canada, the NDP will consider a resolution against the definition at its national convention this month, one penned by B.C. former MPs Libby Davies and Svend Robinson. Meanwhile, a coalition of 100 Canadian Jewish organizations has objected to the NDP resolution.

Wherein lies the controversy with the IHRA definition?

The definition, though vague, is not, in itself, controversial: “Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.” IHRA has promoted it as a “non-legally binding working definition.”

As is so often the case, the devil is in the details, and the details here are found in the 11 examples of what the definition considers actionable antisemitism: seven of them concern the state of Israel.

Those who defend the definition argue that Israel is treated unfairly in the media and in international political discourse and see antisemitism as the root of this discriminatory treatment. Yet Israel is a country whose founding wars and subsequent military occupation of the West Bank and Gaza have meant displacement of millions of Palestinians followed by the occupation and policing of that same population. The circumstances of the displacement and occupation are such that even the most generous interpretation of Israeli actions should recognize that an ongoing critical scrutiny of the Israeli state is a moral duty. Voices within and without Israel – and especially the voices of Palestinians and their allies – must be free to speak their experience and, yes, their accusations.

This is exactly the freedom that the IHRA definition would curtail. The burden should not be on those who criticize the Israeli state to prove that their statements are not antisemitic. Rather, the Israeli state, like any other, should bear the burden of demonstrating that criticisms of it are discriminatory, made in bad faith and nonfactual.

The definition’s history

The International Holocaust Remembrance Alliance was initiated in 1998. In 2016, it adopted a definition drafted by Kenneth Stern, director of the Bard Centre for the Study of Hate, to aid in the collection and sorting of possible instances of antisemitism. Stern has acknowledged that the definition has been misappropriated and is being “weaponized” against critics of Israel and has warned against the definition “being employed in an attempt to restrict academic freedom and punish political speech.”

In Canada, the adoption of the definition has been opposed by the B.C. Civil Liberties Association and the Ontario Civil Liberties Association. More than 450 Canadian academics have signed on to an open letter opposing its adoption by governing bodies. In 2021, the New Israel Fund Canada, which had previously urged Ontario to adopt the definition, reversed its position, citing concerns over free speech and academic freedom.

There have already been unjust consequences. Lives, livelihoods and reputations have been damaged, particularly in universities where academics have been harassed, censured and dismissed for teaching about the Israeli-Palestinian conflict or scheduling speakers on that topic – instances where the definition is acknowledged to be in play. The definition also has created what some argue is a limiting of speech critical of the Israeli state on social media platforms like Zoom or Facebook.

In one example, law professor Faisal Bhabha was accused of antisemitism by B’nai Brith Canada for his remarks in a debate that was sponsored by the Centre for Free Expression at Ryerson University. A petition was launched using the IHRA definition, calling for Bhabha to no longer teach human rights classes. The professor’s allegedly antisemitic act was to argue that Zionism as practised today in Israel amounts to “Jewish supremacy,” an opinion shared not only by many human rights organizations and Palestinian activists, but also by many Jews. Yet for those wielders of the definition the question cannot even be debated.

Similar incidents have been reported in the United States. To get a sense of the extreme rhetoric involved, consider that, in 2020, the U.S. State Department announced its intentions to declare the advocacy groups Oxfam, Amnesty International and Human Rights Watch antisemitic and to withdraw U.S. support for these groups. If only advocacy groups in Canada and the United States could find a way to declare criticism of the genocidal actions of the Burmese state to be merely anti-Asian prejudice, what a coup for Myanmar’s military junta that would be.

Not only is the speech of Jews not immune to these accusations, but even Jewish Holocaust survivors are not immune. When survivor Marika Sherwood attempted to give a talk at Manchester University called You’re Doing to the Palestinians What the Nazis Did to Me, Mark Regev, Israeli ambassador to the United Kingdom, intervened. The embassy claimed the title breached the definition and accused the Holocaust survivor of hate speech towards Jews.

Incredibly, the Simon Wiesenthal Centre listed the European Union’s insistence that products made in Israeli settlements must be so labeled as the third most serious antisemitic incident in 2015.

These examples, which are only a sample of many more, should be enough to convince anyone that there are few limits to the measures that Israel’s absolute defenders will take to use the IHRA definition to silence criticism of the Israeli state.

Opinions in Canada

Can the centuries-old hatred of Jews be redefined as criticism of the state of Israel or is this an unacceptable slippage of meaning? A recent (2020) poll indicated that a strong majority of Canadians believe that criticism of Israel is not antisemitic. Considering the importance of holding the state of Israel up to criticism, it must be demonstrated that said criticism is rooted in antisemitism, not assumed.

One of the examples in the IHRA definition states that referring to Israel as a “racist endeavour” is antisemitic, because it denies the Jewish people their right to self-determination. But surely there are methods of national self-determination that can be judged to be racist.

The definition claims that holding Israel to a higher moral standard than other countries is antisemitic. Considering the fact that every government on the planet receives vitriolic criticism, together with the previous claim that calling Israel a “racist endeavour” is antisemitic, one gets the sense that what is sought for Israel is a higher level of exemption from criticism than any other nation receives. We are perfectly free to call Canada a “racist endeavour,” after all. This happens frequently, often by the main victims of Canada’s very real history of racism, Indigenous peoples. Would we want to criminalize such speech in Canada as somehow a form of racism against Anglo-Saxons, or the French? Obviously not, yet our prime minister is willing to penalize the speech of Palestinians calling out Israel’s structural racism.

Most Jews live outside of Israel. Some are not Zionists or do not identify with the Israeli state as part of their Jewish identity. Yet, since Israel was founded as a reclamation of the ancient Jewish homeland and seeks to identify itself as “the Jewish state,” obviously those who hate Jews may hate the Israeli state and attempt to attack it. Yet states are prone, by their very nature, to all kinds of ethical challenges and must be held open to free and vociferous criticism. Again, the burden should be on the Israeli state to demonstrate that criticism of its actions is unfair and rooted in antisemitism. The claim that criticism of Israel is antisemitic should not be the first assumption but rather the last, after the criticisms – or, in the case of the recent investigation of Israel launched by the International Criminal Court, the legal allegations – have been fairly assessed.

Matthew Gindin is an independent journalist, writer and teacher of Jewish studies. You can follow his writing at matthewgindin.substack.com. Marty Roth is a retired professor of American literature and film studies, a freelance writer and member of Independent Jewish Voices.

IHRA definition a vital tool

Synagogues damaged. Community centres defaced. Children bullied. Threats of violence online. Hate targeting Jewish Canadians is growing. When it comes to hate crime, the Jewish community is the most frequently targeted group. According to Statistics Canada, an anti-Jewish hate crime occurs, on average, once every 24 hours.

We in British Columbia are not immune. The Vancouver Police Department reports that, in 2018, there were 141 hate crimes, of which Jews were the most targeted.

This rising threat is either unseen or misunderstood by most Canadians, which is why the International Holocaust Remembrance Alliance (IHRA) definition of antisemitism is so important. It can empower our political leaders, judges, educators, and others to recognize and address rising antisemitism. After all, if you cannot identify the problem, you will not solve it.

Grounded in decades of research by experts in Holocaust remembrance, antisemitism and Holocaust denial, IHRA, an international group comprising 34 member countries, including Canada, adopted – by consensus – a working definition of antisemitism.

The definition includes 11 illustrative examples that help Canadians understand the evolving nature of antisemitism. In all, the IHRA definition is a vital, non-legally binding instrument to combat antisemitism, one that provides flexibility, consistency and understanding of its many manifestations.

Since its publication in 2016, the IHRA definition has become the most widely supported definition of antisemitism for organizations and governments at home and abroad. It is an important instrument in the coordinated, consistent response to a grave international threat.

In Canada, support for the IHRA definition is widespread – backed by almost every Canadian Jewish organization, including the Canadian Rabbinic Caucus and rabbis and lay leaders of the Canadian Reform movement. The definition is a foundational part of the federal government’s national anti-racism strategy and is supported by the Canadian Human Rights Commission, the Canadian Race Relations Foundation, the Province of Ontario, and many municipalities.

Internationally, the definition has received extensive backing. From the European Union, to the United Nations Secretary General, to the Special Rapporteur on Freedom of Religion or Belief, to governments throughout the world, the IHRA definition of antisemitism is supported by leaders of every political stripe.

Notwithstanding the IHRA definition’s widespread recognition, there is a small but vocal cadre of detractors, unrepresentative of the Canadian Jewish community, who reject the IHRA definition, claiming it is a conspiracy to stifle criticism of the state of Israel. This contention is false.

The IHRA definition states explicitly that, “criticism of Israel similar to that leveled against any other country cannot be regarded as antisemitic.”

Here, the IHRA definition distinguishes between political expression on Israeli policies and hate targeting Israel as a Jewish collectivity. The IHRA definition describes manifestations of antisemitism, such as denying Jewish self-determination and characterizing Israel or Israelis with classic antisemitic images or symbols.

For nearly all Jewish Canadians, a connection with Israel is central to their Jewish identity. For 86% of Jewish Canadians, caring about Israel is an essential or important part of being Jewish, according to the 2018 Study of Jews in Canada. This link cannot be ignored or denied, nor can the link between anti-Zionism and antisemitism. Those denying the Jewish right to self-determination are, in essence, rejecting the heart of Jewish identity: peoplehood – a right to control our own destiny.

This tiny group of detractors also criticizes the IHRA definition as too vague. The IHRA definition is not a checklist. Context is critical. The real world is rarely black and white. When read together with the 11 examples, the IHRA definition provides a nuanced understanding that allows the specifics of a situation to be duly considered.

This unrepresentative faction goes on to assert that “real” antisemitism is rooted exclusively in white supremacy. This one-sided, dangerously narrow view erases Jewish experience, history and identity. While antisemitism is undoubtedly a prominent feature of white supremacy, antisemitism is not confined to any single position on the political spectrum. There is as much antisemitism on the extreme left as on the extreme right.

Antisemitism is not limited to a place, a time, or a specific political ideology. That is precisely one of the reasons that the IHRA definition is important. It is a tool to identify antisemitism wherever it may root, breaking through the subterfuge and identifying antisemitism in a thoughtful and context-specific manner, so that we can stand together as a society against antisemitism, building a better tomorrow.

Visit cija.ca/ihra to learn more about the IHRA definition of antisemitism and how you can get involved.

Geoffrey Druker chairs the Centre for Israel and Jewish Affairs (CIJA) Pacific Region Local Partnership Council. CIJA is the advocacy agent of the Jewish Federations of Canada, including the Jewish Federation of Greater Vancouver. CIJA is a national, non-partisan, nonprofit organization dedicated to protecting Jewish life in Canada through advocacy. It represents hundreds of thousands of Jewish Canadians affiliated with Jewish federations across Canada.

Can we learn from COVID?

Spring and the holiday of Passover are all about renewal and hope. This year, as our elders begin receiving the coronavirus vaccines and our economy appears to be recovering from the most critical disruption in living memory, things seem promising. We anticipate fleeing our bondage of social isolation and being transported to a land, if not of milk and honey, at least to a place of mixing and hugging.

We have (hopefully) learned a great deal. There have been many opportunities to benefit from the disruption in our lives. At the individual level, we may have learned new skills or crafts – like cross stitch or baking sourdough! – or used the time to study new fields or languages. On the collective level, we have learned that the entire world, regardless of governance, religion, language and every other difference, could mobilize (albeit not equally well) to respond to a crisis.

We also learned that, when necessary, many governments and societies could rise to the occasion (again, with different levels of competence) to save lives. Billions of dollars were “found” to save potentially devastated economies and support businesses and households. Scientists and medical professionals cooperated across boundaries to search for vaccines and to care for the ill. Ordinary people – not just first responders and others in the direct line of care but grocery clerks and those who provide services previously taken for granted – became heroes of the moment.

As the months dragged on, divisions emerged. People and their governments sometimes differed on the best responses, or any response at all. A cohort emerged questioning everything, from the best ways to stop the spread of the virus to the very existence of the virus that has infected more than 100 million and killed more than 2.5 million.

As we hopefully approach the beginning of the end of this extraordinary era, let us remember its beginning – not the fear of the unknown that engulfed us, but the unity the world seemed to exhibit in coming together to confront a danger that knows no borders.

Imagine the challenges we might be able to face and resolve if we could mobilize the world the way we did in those earliest moments of the pandemic. Can we come together to finally confront the climate emergency, which could be every bit as fatal as an unchecked virus if not addressed? Can we unite to overcome racial divisions and inequality? Can we even marginally close the chasm between richest and poorest in Canada and across the planet?

The incredible hurdle that was thrown across our civilization’s path a year ago showed our capacity for coming together when the stakes were high enough.

There are a lot of areas where the stakes are high. Can we take the lessons we’ve learned over the past 12 months and apply them there?

Judaism and addiction

When we think of Pesach, the theme that emerges is: “We were slaves of Pharaoh in Egypt, but the Lord brought us out of Egypt with a mighty hand.” As slaves, we endured years of torture and hardship, with no choice but to obey the edicts of the Pharaoh. In essence, we were powerless. Those addicted to either drugs, alcohol or a behaviour (think gaming, gambling) are slaves as well. They are chained to a disease that has control over their lives – their brain has been kidnapped into thinking “this is what I need to live, to survive.” They no longer have freedom. Often, the notion that they can break free is beyond what they can envision.

When the Jews left Egypt, their days in the desert were a struggle. Some wondered why they left what they knew for the unknown. Yet, here they were. With manna for food, a cloud for protection, they wandered for 40 years: a long, hard journey to learn how to live with their new-found freedom.

When someone initially breaks the chains of addiction, the struggles they face are no less daunting. There is fear, a sense of loss; a feeling of, will this work? Can I be successful? Will I be better off? In essence, they can feel like they are in a desert.

To assist individuals in the precarious time of new-found freedom, JACS Vancouver has launched the Sustaining Recovery program: a wrap-around service that supports clients with individual counseling, assessment and program planning.

Working with our client, we together build and implement a personalized set of supports and tools that focus on where they are in their journey, and what specific supports they need. When the opportunity arises, we help them focus on identifying the forces, triggers and/or messages that are beneath the surface of their addiction. They learn how to make different choices, where to go for help and how to recognize that life is better, health is possible.

The path to freedom, as our ancestors found out, was not easy – nor is it for those wanting to sustain recovery from addiction. With personal willingness and commitment, and solid and constant support, success and a purposeful life is within reach.

Shelley Karrel is a registered clinical counselor, and is manager of counseling and community education at JACS Vancouver. For more information about JACS, contact [email protected].

Change can be a good thing

One of my twins is always looking for something new to learn online. For awhile, he was fascinated by a Massachusetts service dog project, where Great Danes are trained to provide support to those with balance and mobility impediments. He found this amazing service dog program through the website explore.org. It has live cams of animals all over the world. While we’re not traveling anywhere, my kid is bird watching, seeing service dogs, polar bears, and more. When we least expect it, he rushes up with his iPad and demands that I admire a nesting owl, or that his biologist dad identify an animal he’s never seen before.

This kind of intellectual curiosity is something I’m excited to see. Open-ended questioning about the world and how it works is a special kind of Jewish exploration. This intensity and enthusiasm is how we delve into studying Torah and Talmud, or how we engage with the world in general.

Passover is an obvious time to think about questions and how we approach and answer them. Our families have been telling the Exodus and “Once we were slaves and now we are free” story for thousands of years! Still, our questioning can’t just stick to the Four Questions and be done. Sometimes, even with good intentions, we get hung up on the rote narrative of the seder. We know we have to get through it. We start at the beginning and head to the end. It’s a yearly ritual routine, punctuated by matzah, lots of other foods, wine, and, in normal times, family and guests.

When we were first married, I once attended a smaller seder with some of my husband’s family. I was excited and nervous to engage over the Haggadah’s ideas – but it didn’t turn out as I expected. The family was committed to getting through the ritual traditionally and to the food part. They looked uncomfortable when I tried to talk about ideas or ask questions. In retrospect, I realized I knocked them off their game. There was a seder routine – and I wasn’t following theirs.

My other twin is also learning. He’s not into the animal live cams. Instead, he comes up with questions about school projects. He brainstorms and makes suggestions, even when they’re not welcome. The remote learning teacher suggested he limit his research on one social studies project to their “class time” online rather than do more research later.

Of course, the minute he logs off, I help him look up his questions and learn – whenever he wants. His teacher maybe wants to slow down the group learning, or avoid making more social studies lesson plans, but feeding intense curiosity with knowledge helps enthusiastic learners blossom. In my experience, putting somebody off when they want to learn more feels negative and does the opposite.

For many people, the pandemic has knocked them off their game. Losing regular routines may have felt negative. As people anticipate getting vaccinated, they talk more about which things they miss the most and long to do when things return to “normal.” For another view, I recently read a CBC news article that quoted David Eagleman, a neuroscientist.

Eagleman suggested that, in fact, the pandemic might be good for people’s brains, because the huge lifestyle changes we’ve experienced have forced us off our “path of least resistance.” We’ve been forced to be more flexible and innovate. This can be positive for our brain health. In some cases, forcing our brains to adapt may result in positive growth and changes in our work or home lives.

In a Jewish context though, when we consider our ritual routines, we must balance the comfort of what’s familiar with the opportunity to learn. Questioning and continuing to grow intellectually are valuable, particularly during Passover.

In the talmudic tractate of Pesachim, on page 105a, there’s a discussion about when to say certain blessings such as the Kiddush. Should we interrupt a meal in the middle to do Kiddush? Rav Hamnuna the Elder says, “You don’t need to do this, because Shabbat establishes itself.” In other words, our holidays, like Shabbat or Pesach, will happen whether we are ready or not. We must automatically rise to the obligations associated with them. So, yes, we do a lot of things by rote and habit.

Even so, the next page, Pesachim 106, teaches that there are times where leaders must do things extemporaneously, or work to learn more to figure out what to do. A good leader both continues with the routines and remains able to ask questions, be flexible and learn.

It’s too early for me to conclude whether our freeform research online this year has helped my twins become lifelong learners. (I hope so!) I don’t know if observing animals via live cam will result in a career like field biologist or even a hobby like bird-watching. Whatever they choose, creating a routine-based learning environment that encourages and cultivates questioning, improvisational thinking and flexibility may go a long way towards helping them succeed later on.

It’s true, as Rav Hamnuna the Elder explains, that holidays happen whether or not we’re ready for them. As Rabbi Sari Laufer explains on My Jewish Learning’s explanation of Pesachim 105, “Kiddush doesn’t make Shabbat begin, we make Kiddush because Shabbat has begun.” Yet, once our holidays begin, it’s our obligation to engage with them, to learn and to question.

“Due to the pandemic” is a phrase we’ve heard too often, usually in relation to cancelations or programs offered exclusively online. Perhaps we might add a positive “due to the pandemic” twist. We’re forced to be more flexible thinkers in our ritual routines, too. We can question why we always did them this way. In the end, we might be all the better for that brain jostling and chance for intellectual inquiry.

My family and I wish you a wonderful, thoughtful, questioning Passover, full of joy this year, however different it may be from your usual routines. Chag sameach.

Spreading joy on Purim

In the kitchen, left to right, are Stacey Kettleman, Leah Reghatti, Francie Steen, Deborah and David Freedman, Shelley Ail and Linda Rothberg. (photo from Beth Tikvah)

This Purim, Beth Tikvah Congregation packaged more than 240 holiday bundles, delivering one to every member household – spreading not only joy, but raising funds for the synagogue’s preschool and Hebrew school.

“As we enter the month of Adar, our tradition teaches, we must increase joy,” explained Rabbi Susie Tendler, the congregation’s spiritual leader. “The talmudic statement (Ta’anit 29a) is not specific about whose joy we are increasing, rather that it is incumbent upon us to spread joy and cheer, brightening these dark days. Communities around the globe have certainly been wrestling with how to deepen connections and spread joy this past year. Beth Tikvah decided to take the wisdom of our tradition and do so through festive and colourful mishloach manot, Purim packages, that went to every member family living in British Columbia.”

photo - More than 1,000 hamantashen were baked and more than 240 mishloach manot delivered — More than 1,000 hamantashen were baked and more than 240 mishloach manot delivered. *(photo from Beth Tikvah)*

The effort was multigenerational. There were the volunteers in the kitchen, who made more than 1,000 hamantashen. B’nai mitzvah families and the congregation’s youth groups (USY and Kadima) helped assemble the packages. There were the volunteers who counted, sorted and put the finishing touches on the packages, and those who picked up and delivered the packages all over Richmond and Vancouver. And, of course, the whole endeavour would not have been possible without those who funded it.

photo - More than 240 mishloach manot were delivered — The finished packages. *(photo from Beth Tikvah)*

In addition to all the congregants who ordered the mishloach manot and volunteered in various ways, Isha L’Isha was a sponsor of the initiative, Leanne Hazon supported the program “relentlessly during all hours of the day,” Alon Sabi designed the ordering system, and BT program manager Yvette Sabi created the boxes.

“For me,” said Tendler, “particularly during COVID, the opportunity to hang a bundle from someone’s door, ring the bell, and then step back three metres or so, and wish someone a happy holiday personally was splendid. However, the joy did not stop there. We received an outpouring of communications from people testifying to the joy and surprise felt from these packages which, in turn, deepened the joy felt by all of the volunteers. It is true, sometimes the little things bring the biggest smiles, and one smile significantly sparks another smile.

Symbolisms of the afikoman

Ask any young child, and even some of the older ones, what is the best part of the seder, and the answer will probably be – looking for the afikoman.

The afikoman is the name of the middle of the three portions of matzah that accompany the seder plate. As part of the seder, the leader breaks the middle matzah into two pieces, and the larger portion becomes the afikoman.

Several interpretations of this word have developed over the years. One is that it is of Greek origin, possibly from the word epikomas or epikomios, which could mean after-meal songs and entertainment or dessert. This meaning would then be the basis for the custom that one is prohibited from eating or drinking after tasting the afikoman – to prevent emulation of the Greek custom of going to parties after plentiful meals. Afiko means remove and mane means dishes. In other words, we have finished, so let’s go to another place and continue celebrating.

Abraham Chill, in his book The Minhagim (customs), writes that, in ancient times, after concluding a meal, people would call out “afikoman,” a combination of the words afiko, take out, and man, meaning sweets. Since the afikoman matzah symbolized the paschal lamb, this referred to the idea that, by eating the afikoman, it would be the last taste in our mouths after the seder, and one would continue to think and talk about the Exodus.

The Mishnah says, “One may not add afikoman after paschal meal.” Chill relates that the lamb was the last portion of food eaten at the seder. Since the destruction of the Temple, the afikoman became the symbol of the paschal sacrifice, which took place in Temple times on Passover night.

Before the end of the seder, it is customary for the leader to hide the afikoman. After the meal, the children try to find it and ransom it back for money or presents. Tradition also says the idea was a gimmick to encourage children to stay awake during the seder.

Jews of Iran, Afghanistan, Greece, Kurdistan and Bukharia keep a piece of the afikoman matzah to protect against the “evil eye,” and for good luck.

Among some Jewish groups, pregnant women carry a piece of the afikoman with salt and coral to hold during delivery.

In Iraq and other Middle Eastern countries, during the seder, children wrap the afikoman in a piece of material and tie it to their backs. They leave the room and pretend to be travelers. When they return, the seder leader asks: where are you coming from? They reply, “Egypt.” The leader then asks, “And where are you going?” And they respond, “Jerusalem.”

Some Sephardi groups and others do not follow the custom of “stealing” the afikoman for ransom from the children. Yemenites also do not participate in this custom. They say the Hebrew letters in the word afikoman – aleph, peh, yud, kaf, vav, mem, nun – stand for the following words: aleph for egozim (nuts); peh for payrote (fruit); yud for yayin (wine); kaf for keliyot (granules of grain); vav for u’vasar (and meat); mem for mayim (water); and nun sofit for nehrd (spices).

Whatever your customary rituals for the holiday, may you have a happy one.

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.