This winter, the Rohr Jewish Learning Institute six-session course Judaism’s Gifts to the World: How Major Jewish Ideas Evolved into Universal Values comes to three B.C. Chabad centres: Chabad Richmond, Lubavitch BC and Chabad of Nanaimo.
Participants will learn how personal responsibility, the inherent sanctity of human life, universal education, human equality, the dignity of a day of rest, devotion to family, and a sense of purpose have their origins in ancient Judaism. Judaism’s Gifts to the World is designed to appeal to people at all levels of knowledge, including those without any prior experience or background in Jewish learning. This course is open to the public.
“At a moment in which we are witnessing a rise in antisemitism, it is important to explore what has been the true impact of Jews and Judaism on civilization,” said Rabbi Yechiel Baitelman, director of Chabad Richmond and the JLI instructor in Richmond. “Understanding Judaism’s historical contribution gives us a deeper appreciation for its continuing relevance and a better understanding of how the moral and ethical institutions we take for granted came into being.”
Baitelman added that Judaism’s Gifts to the World explores the tension between social and individual responsibility, the implications of monotheism, the meaning of social equality, how Sabbath observance has laid the groundwork for the modern weekend, and the underpinnings of our morality.
Rabbi Mordechai Dinerman, director of curriculum at JLI’s New York headquarters, said, “It is widely known that Judaism gifted monotheism to the world, but, for many, that’s where the Jewish contribution ends. Even this contribution is often viewed rather narrowly, as a religious contribution … but, as this course demonstrates, the universal change effected by the Torah is much broader.”
Dr. Darrin M. McMahon, professor of history at Dartmouth College, has praised Judaism’s Gifts to the World. “There can be no doubt that the Jewish contribution to the civilizations of the West and the world is immense,” he said. “At a time when noxious critics would doubt that contribution or deny it altogether, the Jewish Learning Institute has offered a timely reminder of the many gifts the Jewish tradition has bestowed. Judaism’s Gifts to the World … provides a scintillating course in the history of ideas and culture by leading experts from around the globe.”
Judaism’s Gifts to the World starts Wednesday, Jan. 29, 7:30 p.m., at Chabad Richmond ($95, 604-277-6427) and Vancouver Lubavitch Centre ($90, 604-266-1313) and runs for six weeks; and the six Tuesday sessions at Chabad of Nanaimo ($95, 250-797-7877) start Jan. 28, 7 p.m. Register at the local Chabad centres or via myjli.com.
Jan. 5, 2020, was a momentous day in the Jewish world. It was the start of another cycle of daf yomi. What’s daf yomi? It’s the tradition, about a hundred years old, of studying a page of Talmud a day. It takes more than seven years to read it all. At the end of the cycle, after reading the entire Talmud, there’s a siyum hashas, a celebration of learning. The last one was held Jan. 1, in the MetLife Stadium in New Jersey, to a sold-out crowd.
There are also smaller siyums (celebrations) to commemorate finishing a talmudic tractate. Being invited to a siyum was likely the first time I ever learned about this kind of study. Sure, I learned snippets of Talmud in religious school or when I heard sermons at Temple. When I got to Cornell University as an undergraduate though, I met a small but thriving group of Orthodox Jewish students who lived together while attending school. One of those students had a siyum, and invited other Jewish students. I had no idea what was going on.
I was reminded of this when I read an article by Rabbi David Bashevkin on the JTA website online. It was about what it was like to take a bunch of teenagers, doing a weeklong NCSY Torah learning program (run by the youth movement of the Orthodox Union), to the enormous siyum in MetLife Stadium. He defined the teens as “not attending Jewish day school” and explained that the Yinglish at the event and the Talmud study process were all foreign to these teens, but that they understood the deep meaning of the gathering.
I struggled with the article’s headline – it called the teens “secular.” Any kid who attends a weeklong event run by the Orthodox Union is choosing a Jewish lifestyle, even if it isn’t the same as those who attend Jewish day schools or yeshivot.
Beyond this headline definition of “secular,” I saw the great divide not mentioned. This chasm – of being a liberal Jewish woman – caused me to feel, for years, that I was not capable or worthy of studying Talmud in depth, never mind daf yomi.
I wasn’t taught the skills to study Rabbinic Hebrew or Aramaic in my Reform congregation’s religious school. I learned basic prayers, Hebrew and knowledge of Jewish holidays and customs. When I lived in Israel on a kibbutz for a year in high school, I immersed myself in Modern Hebrew every day – but I never saw anyone studying Talmud!
At Cornell, I took Modern Hebrew classes and one Biblical Hebrew literature course. I met the students who lived in the Cornell Centre for Jewish Living. I got “closer” to knowing Orthodox people than I’d ever experienced growing up in Virginia. When I returned to graduate school in religious studies, I began learning basic talmudic terminology. Slowly, painfully, I made my way through the text with lots of dictionaries and help.
About 20 years ago, you could get a CD-ROM with the whole Talmud on it, and some of it had stilted English translation available, but not all of it. Otherwise, one had to have access to a whole set of Talmud or a good library and be conversant in Rabbinic or Modern Hebrew (Adin Steinsaltz was slowly creating translations of Talmud for those who spoke Modern Hebrew) to make it through the text.
Over the years, I had occasional study partners. We worked our way through a few pages of Talmud. In every situation, my partners were unconventional. They had to be willing to study with a woman, willing to study in a slow mishmash of what we understood in Hebrew/Aramaic and English – and, further, willing to make the modern, 21st-century connections offered by my academic (not yeshivah) training.
This fell by the wayside when I had twins. Study time was nonexistent, although writing this column let me study the Torah portions as they seemed relevant. To learn more about Talmud, I signed up to get Ilana Kurshan’s memoir, If All the Seas Were Ink – it was an adult selection from the kids’ PJ Library book program.
I never finished the book. I felt ashamed instead. Here was Kurshan, an author and translator with several kids, including twins, and she had time to study daf yomi. I ignored the fact that she lived in Israel, where access to both Talmud study and childcare was much easier to find. I reminded myself that everyone is different. Our challenges might not be the same, and I returned to working as a freelancer, looking after twins, and running our household.
Then something miraculous happened. My Jewish Learning, a Jewish online resource, started a new daf yomi program. I signed up for my email a day. A friend of mine, a rabbi who is also a knitter, is chatting with me online about the new cycle of study, as a kind of study partner. And, through the miracle of technology, I have managed – so far – to keep up with my page a day. Through sefaria.org, we now have free access online to both the original and (a mostly decent) English translation of these texts.
It’s early days yet. However, today’s page, Berachot 5a and 5b, touches on twins, health troubles, commitment to learning, and, for me, it’s relatable. Most important, it teaches that, in our rich Jewish tradition, it’s never too late to commit to learning more, no matter when one begins. I started on Jan. 5. It’s never too late to start!
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.
Originally, the only focus of Jewish camp was to offer Jewish children an opportunity to spend some time in a woodland environment. (photo from pxfuel.com)
Camping and camps may have been around forever. But Jewish camps, at least those in North America, have a contemporary history.
In 1893, a group called the Jewish Working Girls Vacation Society organized a camp for Jewish children in New York. These women sought to create a place to give their children a break from life in the industrialized city where they worked. The initial focus of Jewish camps was on the children of Eastern European immigrants, and there was a drive to use the camps to Americanize participants. Jews were not the only ones to take an interest in this vehicle for integration. By 1900, there were 100 camps of all kinds and, by 1915, there were more than 1,000.
Originally, the only focus was to offer Jewish children an opportunity to spend some time in a woodland environment, perhaps with access to water. Camps also offered children opportunities to interact with their peers from various backgrounds, without parental oversight, something they might not find in their home environment. Over time, Jewish camp programs expanded to include acculturation into things Jewish, along with athletics, social skills-building, the arts and related activities. Among the Jewish camps, there was the development of those that promoted a particular religious observance, or Zionism, Hebrew usage, socialism and the like. Zionist camps were given a special impetus with the worldwide effort to establish a Jewish state.
What Jewish organizers found over time was that camp experiences were crucial in binding young people to the Jewish community. The relationships forged among young people through camp have played an important role in this area. Anyone who has lived through the camping experience understands the powerful emotional connections this activity can carry with it, particularly when it occurs year after year. Many community leaders believe that sleep-away camps were (and are) an important element in the maintenance of a Jewish identity in the face of all the forces that encourage assimilation into the general population.
The summer camp has become a feature of Jewish life wherever the numbers are available to support this community service. In addition to private ventures, over time, Jewish communities have invested substantial resources into these programs and see them as an important part of Jewish communal activity. Some synagogues have camps as part of their program.
Interest in this aspect of Jewish camp has increased over time. For some parents, Jewish camps are an alternative to expensive primary schooling at Jewish educational institutions.
As a reflection of the growing appreciation of the importance of sleep-away camps in maintaining strong communities, philanthropic groups funded, in 2014, an organization in the United States to assist Jewish camps in carrying out their work. The Foundation for Jewish Camp now works with more than 180 Jewish summer camps, assisting in the training of personnel and providing other services and resources. Among other things, it assists Jewish camps in recruiting professionals, offers grants to first-time campers and helps fund upgrades for camps to accommodate participants with special needs.
An estimate published in January 2019 reported that there were 77,000 attendees at Jewish camps in the United States, and the foundation reports that there are 195 Jewish camps in North America. In Canada, there are Jewish camps in Ontario, British Columbia, Manitoba, Quebec and Nova Scotia.
Max Roytenberg is a Vancouver-based poet, writer and blogger. His book Hero in My Own Eyes: Tripping a Life Fantastic is available from Amazon and other online booksellers.
I am a rabbi because of a game of catch I played at camp with a rabbi more than three times my age. I found love and happiness and my partner in life because my best friend and my family helped me through a very difficult time. I survived the social pressure cooker of high school because my woodshop teacher took a personal interest in my well-being. I am alive today, I truly believe, because an anonymous man pulled me back from the curb as I was about to step into oncoming traffic in Manchester, England. (I was looking in the wrong direction for British traffic patterns.)
We have all sorts of names for these people in our lives. Some call them guardian angels, some call them heroes, and our tradition calls them shlichim, “messengers” or “emissaries” from God. I call them supporting actors. A rabbi, a friend, family, a teacher and an anonymous man in the movie that is my life: these are the people who have enabled me to play a starring role!
These are the people who, intentionally or not, gave the trajectory of my life a nudge at just the right moment and kept it on track, or steered it in a new and better direction. If awards were given to supporting actors in life as they are to movie actors, then they would each deserve an Oscar for the roles they played and for how their playing of their roles enabled me to play mine.
Who are the supporting actors in your life? Who are the people, past or present, who, at critical crossroads in your life’s journey, gave you directions, held your hand and walked a bit of the way with you? Who are the people who, upon reflection, were it not for them, everything would be different and so much would not have been possible?
Consider for a moment the story of Joseph and his coat of many colours in this week’s Torah portion, Vayeishev.
Here, we meet Joseph, son of Jacob, grandson of Isaac, great-grandson of Abraham, who, by all accounts, is a leading man in the story of the Jewish people. Joseph, in my estimation, is the second most pivotal person in Jewish history. The most pivotal one is a man whose name we don’t know and the Torah doesn’t record, but whose role as a supporting actor in one scene of Joseph’s life changes the arc of Jewish history.
In this week’s portion, Joseph goes out searching for his brothers, who are supposed to be in the field tending the flock. He searches in all the usual places but can’t find them. Along the way, he meets a man whose name we never know: the Torah refers to him simply as ha-ish, “the man” who saw Joseph wandering in the field (Genesis 37:15).
There is an allusion here to the nameless man or angel that Jacob, Joseph’s father, wrestled with in the previous parashah, Vayishlach. We note that, sometimes, when the Torah does not name a character, that character comes to play a pivotal role in the unfolding story. Such is the case in this instance. The man sees that Joseph appears to be lost and approaches him. He asks: “What are you looking for?” Joseph responds, “I’m looking for my brothers. Can you tell me please where they are tending the flock?” (See Genesis 37:15-16.)
The nameless man remembers seeing Joseph’s brothers, he overheard them talking about heading toward a place called Dothan. On the anonymous man’s advice, Joseph seeks his brothers there and finds them. Shockingly, they are not happy to see him. They conspire against him, abuse him, threaten to kill him and, eventually, sell him into slavery to a band of traveling nomads who are headed to Egypt. Through a series of events, Joseph, the boy who looked for his brothers in a field, becomes the chief advisor to Pharaoh and ascends to the second-most powerful position in all of Egypt.
Meanwhile, a famine occurs in the Land of Israel and these same brothers are sent by the leader of the Israelites, their father Jacob, to find food. They travel to Egypt and, this time, it is they who are surprised to find their brother – not only alive, but also in a position to help them. After a series of encounters, Joseph embraces them, asks after his father and makes all the arrangements for the entire nation of Israel to immigrate to Egypt. His position and power save the Jewish people and, for many years, they live well in Egypt and thrive.
Then, a new pharaoh comes to power and forces the Israelites into slavery. A prophet named Moses rises up from among them and, through plagues of frogs, lice, boils and so on; the splitting of the Red Sea; and, ultimately, the giving of the Torah, the people return to the Land of Israel. And that’s pretty much the story of our people.
But what about this nameless man? Who or what was he?
The commentators offer a variety of answers. The 11th-century scholar, Abraham ibn Ezra, reads the text of Genesis 37:15 with a p’shat, a “straightforward” interpretation and concludes this was a passerby. Rashi, on the other hand, delves further and concludes: “This [the man] was the angel Gabriel, as it says (Daniel 10:21), ‘and the man Gabriel.’” (Rashi on Genesis 37:15) Rashi draws inference from the definite article that is used to identify “the” man.
Ramban explains that he was an ordinary man (a passerby), yet he was unwittingly fulfiling God’s design. He was actually “sent” by God to guide Joseph, though he himself was not aware of the significance of his actions. In Hebrew, the word malach means both “angel” and “messenger,” because every malach, human or supernatural, is one of God’s messengers, activated to implement His will on earth. (See Ramban on Genesis 37:15.)
Menachem Mendel Morgensztern of Kotzk, known as the Kotzker Rebbe (1787-1859), goes in a completely different direction: “The angel taught Joseph that, whenever one is straying in the ways of life, when one is downtrodden or downcast, one should speak to oneself and clarify for oneself what one is really asking for, looking for, seeking, and what one really desires, so that one can return and first explain to oneself what one needs.”
The Kotzker Rebbe seems to disagree with Ramban, Rashi and Ibn Ezra, saying, it’s not a passerby, God or an angel that points the way. Rather, he says that the supporting actor in this unfolding mystery is Joseph’s inner voice and that, sometimes, our inner voice can be our own supporting actor.
Whatever or whoever he was, were it not for ha-ish, the man Joseph met along the way, the man who told Joseph where to find his brothers, how different it all could have been.
We never know in the present tense which people or events will be the most instrumental and transformative in our lives but, in hindsight, nothing is clearer. Upon reflection, the pieces of the puzzle and the paths of our lives are perfectly clear, even if they may be filled with uncomfortable observations.
This week’s parashah is a reminder to all of us to recognize the supporting actors who have guided us on our path and pointed us to our direction. It compels us to acknowledge, honour and thank them – even to give them awards – for the important roles that they’ve played, for doing so teaches us something greater still: in recognizing the transformative influence of supporting actors in our lives, we become keenly aware of how important we are in the lives of others. And we come to appreciate the capacity each of us has to help our friends, neighbours, even strangers achieve wholeness in life and find what they are seeking.
Rabbi Dan Moskovitzis senior rabbi at Temple Sholom and author of The Men’s Seder (MRJ Publishing). He is also chair of the Reform Rabbis of Canada. His writing and perspective on Judaism appear in major print and digital media internationally. This article originally appeared on reformjudaism.org.
Awhile back, friends invited me to a writers group. Although I told them that I wasn’t quite the right fit for the group, they convinced me to go.
The meeting was nearby. I enjoyed walking on a cold, dark and starry night. Yet, the meeting’s “gatekeeper” told me that I wasn’t eligible for their future gatherings, as I didn’t (yet) write or edit in their genre. Instead, she invited me to another writers event in October. (I’m not on the social media lists for these types of things, as I tend to focus on writing deadlines and my household – and I’m introverted.)
The event, titled Diaspora Dialogues, took place on a Friday and Saturday. Although it might been possible for me to attend some parts of it, I saw only one gathering that interested me. Called Vulnerability and the Public Space, it boasted a live podcast, but it was held on Saturday afternoon. As someone who writes on religious issues in the public sphere, it seemed relevant. However, I saw no way that I could pull off attending – Saturday is a family day for us. After we go to services, I’m often feeding everyone a big lunch and playing with kids afterwards. (In an ideal world, we’d even take a nap!) To go, I’d have to have given up my day off and commit to attending on Shabbat.
This “diaspora” event, which seemed designed for Canadians of colour, was scheduled at a time when Muslims might be busy (Friday afternoon) and on Shabbat, when Jewish families might be busy with family or synagogue or both. It wasn’t inclusive of religious diversity. It excluded any person who might be both religiously observant and a Canadian minority.
Even the event’s title puzzled me, as the first dictionary definition for diaspora usually references the historical dispersal of the Jewish people outside of Israel. The “scattering of a people outside their original country to other places” is a secondary definition. So, OK, this was a secondary use of the definition, fine.
I resolved my personal conflict. I emailed one of the organizers to point out the discrepancy. Although I write about vulnerable religious issues, often in the public space, I wouldn’t be able to attend this “diaspora” event, as its timing excluded Canadian religious minorities. No matter, though, perhaps I could access the podcast online later? Where, I asked her, could I locate the podcast link?
I received no reply. The podcast never appeared online.
We celebrate our religious freedom on Chanukah. It’s the chance to rededicate our spaces to Jewish practice. However, the holiday’s origins are a tale of struggle between minorities and the majority: Jewish assimilationists, religious fundamentalists and the Seleucid empire’s religious majority (aka the Greeks, or the Assyrians). We remind ourselves of this in each generation – we can’t take religious freedom or Jewish practice for granted.
There has been a huge rise in antisemitic activity. Identifiable Jews or Israelis are now often targeted, assaulted and harassed throughout the world.
A far more subtle and insidious change has also happened in terms of Jewish identity. Now, U.S. President Donald Trump has decided, via presidential order, to define Jewish students as an ethnic or racialized “national”group that, theoretically, can’t be discriminated against. Yet, the definition alone is a worrying precedent.
Take a look around you at any Chanukah event. We’re not one race by any (purely artificial and historic) definitions. We aren’t one homogenous ethnic group, even if we might have been thousands of years ago. Just ask those who argue about doughnuts versus latkes or other holiday foods. What or who defines us? We’re now facing new identity definitions – as delineated from the outside.
We are a diaspora religious minority group that evolves and changes. We haven’t disappeared despite changing definitions.
Chanukah’s a minor holiday on our calendar. It celebrates clinging to our freedoms in a dark world. It relies on a subtle understanding that not all discrimination is based on racism. It implies that religious, ethnic or racial background alone doesn’t solely define someone’s minority status.
A true acknowledgement and respect for religious freedom is one that practises intersectionality instead.
What is intersectionality? Our identities – racial, sexual, class, gender, religion, nationality, etc. – are complex and changing. We are each the result of several roads, always under construction, that meet in one huge intersection.
As Jewish North Americans, living in the Diaspora, we’re more than one ethnicity, gender or race. Together, we celebrate our tradition and identity as a triumph over adversity. We just may have to celebrate with an understanding that we’re no longer included in some folks’ definition of diaspora and, hence, excluded from the narrative. Heck, I cannot even access the podcast about the narrative!
Wishing you a very happy, inclusive Chanukah from my family to yours. Have a great winter break, one where you feel included! May it be full of light, joy and peace.
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.
A still from the Netflix show Living With Yourself, co-starring Paul Rudd.
As the secular New Year approaches, many people make resolutions, in an effort to become a better person. What if there were a shortcut? What if, for a tidy sum, you could be transformed, virtually overnight, into the person you’ve dreamed of being?
This the conundrum posed by the Netflix show Living With Yourself, an eight-part series released in late October, starring Paul Rudd and Aisling Bea, who play spouses Miles and Kate Elliot. Rudd is also one of the executive producers.
The premise is this: Miles, a shlub discontent with and disconnected from his wife, and suffering career ennui, discovers a “spa” that offers a treatment to improve his charm and confidence. For a small fortune, they promise, a “new you.” And so, a shlemiel enters and a gentleman exits. Just one problem: [spoiler] it’s actually a cloning lab and, unbeknownst to Miles and Clone Miles, the two men exist and, later, each must contend with the other in his life.
Rudd’s 25 years of movie experience includes Ant Man, Anchorman, Knocked Up, 40-Year-Old Virgin and Clueless. On television, he played Mike Hannigan in Friends and appeared in Reno 911, among other things.
The New Jersey-born actor hasn’t been shy in publicly discussing his Jewish identity. He kibitzed a bit about his Jewishness in an interview segment of Between Two Ferns. In an episode of Finding Your Roots, he found out that his grandfather, Davis Rudnitsky, fought the Nazis, only to return home to England to face antisemitism. In 2017, Rudd played his first (overtly) Jewish character, Moe Berg, in the biopic The Catcher Was a Spy, about a baseball player who joins the Second World War effort as an undercover agent.
In Living With Yourself, there is one explicit Jewish moment, when a Holocaust survivor tells Miles an off-colour anecdote about the Shoah, involving pork. But there are also hidden Jewish themes. For example, envious of a colleague’s extraordinary success in the office, Miles is spurred by the prospect that his technological makeover could help him outperform this coworker. Though Judaism has no problem with someone being motivated to accomplish because of another’s success, the Torah warns against jealousy. The ninth commandment is one obvious caution against such sentiment: “Thou shalt not covet.” Another is Joseph’s brothers (Genesis 36), who, enraged with jealousy, sell Joseph into slavery. In a sense, Miles and Clone Miles are like brothers, and they develop petty and spiteful jealousies, wanting the best of both worlds, but not able to have it.
If only Miles initially had derived fulfilment and was grateful for what he had, he wouldn’t be in this much trouble. Ethics of Our Fathers (Pirkei Avot) (4:1) advises just that: “Who has wealth? The one who is pleased with his lot.” The meaning isn’t limited to “wealth” of materials, of course, but the wealth of blessings that are bestowed upon us, including, for most of us, our loved ones, our safety, our employment and access to the necessities of life.
Notably, though, Miles versus Clone Miles is illustrative of the yetzer hara (good inclination) and the yetzer hatov (bad inclination) at battle with each other. Interestingly, neither character is completely good nor bad, but a combination, reflecting the real, complicated, human condition, where we have both inclinations competing inside us.
Often, we are able to convince ourselves of the nobility of our decisions – that is, find a good reason for our perhaps less-than-good action; explain away the importance of a choice’s potential harm. Paradoxically, the yetzer hatov has a sneaky side. To explain this, author and radio host Dennis Prager often cites the late Rabbi Wolfe Kelman, former head of the Conservative rabbinate. He once told Prager that he had his yetzer hara under control, but his yetzer hatov “always got him into trouble.”
Rarely do ordinary people wake up each morning and strive to make another human miserable. Still, we must wrestle with our “other” selves, overcome our justifications and egos, to make principled choices. Every day is a lesson in living with ourselves.
Dave Gordonis a Toronto-based freelance writer whose work has appeared in more than 100 publications around the world.
No matter your observance level, prioritizing a Jewish camp will boost your kids’ enrichment and ownership in the Jewish community. (photo by Joe Goldberg / flickr)
Day camp or sleepaway camp? Single sex or co-ed? Traditionally Jewish or liberal? Shabbat observant? Kosher? STEM or sports camp? The choices are endless. No matter your observance level, prioritizing a Jewish camp will boost your kids’ enrichment and ownership in the Jewish community.
As a parent, I often feel overwhelmed by the options available. Many say, “You’re the expert!” when it comes to your own kids. Yet, it can be hard to get inside kids’ brains to know what is right for them – and summer camp is one of those big decisions. It’s a time for childcare, enrichment and fun. But it must be decided in advance, it’s sometimes expensive and it can feel like a risky guess. Here are some tips to get started.
What do you need?
If you must get kids to camp before work, let’s be honest. Camp serves as childcare. It needs to be something you can pull off each morning. Make a list of what you need to make it through the summer. Early morning or afternoon care, a way to purchase healthy snacks and lunches, or a bus that picks the kids up? These may be essentials for some parents.
Some need much more. Kosher food? Stricter Sabbath observance? These may limit your choices. If your kid has special needs, your work schedule is unpredictable or you live far from Jewish camping options, things become complicated. Some parents start with geography. For many, it’s unrealistic to try to drive an hour to camp each morning with small kids before getting to work.
Plan ahead
If your list of possible Jewish camping options is short, find out when sign-up opens and get your kids’ names on the list. Sign-up often happens in January or February – long before we’re ready!
What do your kids want?
I started my research by asking my twins what they liked to do most in the summer. To my surprise, playing outdoors with Mommy and the dogs ranked top on their list. When I prioritized the other “wants,” it became clear that taking swim lessons at a lake (with a half-hour drive on each end) and just getting a chance for free play in the sunshine were key elements of their summer. For that summer, we had only a month of camp and a long but inexpensive “staycation,” with trips to a lake with a parent. We fit in making challah, doing Jewish art projects and reading PJ Library books, too.
Other requests might include attending camp with a close friend or trying out a new skill (music, acting, soccer, coding) – and these could all happen at a Jewish camp.
Be realistic
Maybe your kids know what they want, but, sometimes, they don’t. That’s OK. A general day camp, with lots of activities and choices every day, may be just the ticket.
One summer, I was sent to a co-ed sleepaway camp far from home for a month. I didn’t know anyone. The daily activities included a large dose of sports, which I hated. Worse yet, there was an outbreak of head lice. It was awful. By contrast, I also spent two years attending an overnight girls’ camp for two weeks each summer with a friend. I loved the library and the arts and crafts stations and have vague but good memories.
A kid’s maturity level matters, too. I was an independent oldest sibling, ready for overnight camps at 8, but, at that age, it was clear my twins were not ready to go anywhere overnight. I did ask them though. Did they want to go to sleepaway camp with some of their friends? I got a resounding no. Your kids often know what they’re ready for and what they wouldn’t enjoy. Give them a choice.
Feel confident in safety
Camp is a lot more flexible than life during the school year. There’s swimming, group sports and many other ways to have fun – and get hurt. Many camps are staffed by well-meaning teenagers and university students, with only a few adults supervising. Be sure things are safe and the activities are a right fit for your kids. Even one bad interaction with a bully or an unsafe situation could make camp hard for your kid.
There’s also a feeling of confidence when you know that the people in charge are knowledgeable and making good decisions that you can trust.
Ensure communication
Make sure the camp gives parents and campers lots of information from the beginning about what they will be doing each day, what they need to bring and how to have a successful experience. A camp that doesn’t remind you to bring towels or bag lunches may also be disorganized in other ways, too. See if the counselors offer you information when you drop off or pick up your kid so you can know more about what goes on. Tell those in charge that you expect to know about any injuries or tussles during the day.
Compromise is key
Sometimes, when you’ve gotten through your list of Jewish camps and kids’ desires, you find that the best camp for one kid might not work for the other. Or, the only horseback riding camp is single sex, and the kid’s best friend is not the same gender.
Sometimes, we need to choose out of our comfort zones to make things work. My kids attended a Chabad travel camp for years. It didn’t jive with my egalitarian sensibilities. Some of the theology concerned me. However, they definitely learned about Judaism and had fun. I trusted one of the directors, my kids’ former preschool teacher, completely.
It’s important to optimize things as best you can, and then compromise, too. There are a limited number of Jewish camps out there. Your kids have only a few summers to have fun outdoors with friends. Put aside some of the details you can’t change so you can make the most of their fun – and Jewish – times in the sun. They may remember their camp experience forever.
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.
With the speed of a street-corner caricaturist yet the precision of someone who seemingly misses nothing, Ben Levinson has for decades been capturing the cityscapes of the many places to which he has traveled with his wife, Carla. No pencil, no erasing. Just a black ink pen and a small sketchbook.
“My architectural career taught me to sketch quickly and furiously, and I am able to see details that most would not see,” Levinson told the Independent in an interview earlier this fall.
During these adventures, Levinson has sketched everything of architectural interest to him: churches, cathedrals, mosques, pyramids and, of course, synagogues, while Carla would station herself at a café.
Synagogue at Tomar, Portugal. Sketch by Ben Levinson.
By the time she was done with her coffee and croissant, Ben would have a complete rendering to show her. During the infrequent occasions she would finish first, incomplete drawings would be filled out when they reached their hotel.
The alacrity, accuracy and artistry of the sketches were at times the envy of those whom they encountered on their travels.
“We met artists whose wives and partners waited all too patiently and were ready to move on, whereas Ben was long done,” Carla said.
After looking through Ben’s sketchbooks one day, Carla suggested he do a show devoted to synagogues. Carla, who ran Victoria’s Gallery 1248, helped curate the selection of sketches that appeared at the Wings of Peace Gallery at Victoria’s Congregation Emanu-El from Sept. 4 through Yom Kippur. Now those sketches have been compiled into a book which is tentatively titled In Search of Identity: The Story of the Wandering Jew.
The book’s 49 sketches transport the viewer throughout the old and the new worlds. Many of the sketches are connected by the common experience of Jews moving on because of antisemitic treatment, despite centuries of coexistence in a community.
The figurative journey, which includes interiors and exteriors and is really the result of several holidays the Levinsons took over the span of two decades, sets off in Toledo, Spain, home to one of the few remaining synagogues left after the Spanish Inquisition scattered Jews throughout Europe and the Americas. Levinson’s exhibit and book spend a lot of time in Sephardi lands: a 14th-century Moorish-style synagogue in Cordoba; a tiny shul in Tomar, Portugal, the only pre-Renaissance temple in the country; larger houses of worship in Morocco, home to the largest Jewish population in the Arab world; and, finally, to the Portuguese Synagogue in Amsterdam, completed in 1675.
Poignant reminders of the once-thriving Jewish communities of Eastern Europe follow. Levinson leads the viewer through Berlin, Prague and Budapest, along with artistic reconstructions of the Terezin sleeping barracks and an ancient dig in Vienna.
Templo Libertad in Buenos Aires, Argentina. Sketch by Ben Levinson.
The voyage shifts to France, Italy and Scandinavia, with the majestic Marais synagogue in Paris, the synagogue at the Museum of Jewish Life in Trieste and the Gothenburg Synagogue, the scene of a firebomb attack in 2017.
Levinson also presents active scenes of a crowd forming outside a Venice synagogue on a sunny Shabbat morning, passersby in front of an Antwerp temple and a sea of bicycles by the Great Synagogue of Copenhagen.
The visual trip wraps up with drawings from Mexico City and the Byzantine-style building of Libertad Synagogue in Buenos Aires.
Born in Medicine Hat, Alta., in 1942, Levinson graduated from the University of Manitoba’s architectural program. In 1966, he moved to Victoria and worked for various firms before starting his 30-year private practice as president of Benjamin Bryce Levinson Architects in 1980. In addition to leading his practice, he continued sketching and showing his work at various venues, including the Architectural Institute of British Columbia and the Jewish Community Centre of Greater Vancouver.
Levinson was instrumental in restoring Congregation Emanu-El in the early 1980s. When he arrived in town, he felt an initial disappointment upon seeing the synagogue with “its pink stucco, balcony balustrade pickets, missing fence and hidden dome ceiling.” He helped the synagogue’s leadership in obtaining grants and helped steer the building and fundraising committees to get the money necessary to revitalize the region’s most historic Jewish building.
Small Town Architect, the name of his first book, documents his 40-year career in architectural design and recounts his travels and artistic endeavours. His work can be found throughout Victoria and in numerous communities throughout the province; in elementary schools, municipal halls, grocery stores and restaurants, among other buildings.
Sam Margolis has written for the Globe and Mail, the National Post, UPI and MSNBC.
Craig Darch’s L’Chaim and Lamentations (NewSouth Books, 2019) is a bittersweet collection of seven short stories. Most of the characters in his first foray into fiction are older Ashkenazi Jews whose pasts are almost characters themselves. Yet, as strong as are their memories, these Jews are doing their most to live in the present, and to even assure the future.
Darch is the Humana-Sherman-Germany Distinguished Professor of Special Education at Auburn University, in Alabama, where he has taught for 37 years. He has lived several places in the United States, but New York City and Poland are the locations of import in these stories. At least one – “Who’s the Old Crone?” – was inspired by his birthplace, Chicago.
Having moved to South Bend, Indiana, with his family when he was 6 years old, Darch shares in an article on the Auburn website, “We attended synagogue in South Bend and continued to travel to Chicago to see my grandparents, where we frequented the famous Jewish deli called Ashkenazi. I remember always seeing the same three old men in there. I wondered about them, about their lives. Now, through fiction, I can give them names and their own story.”
In the humorous tale Darch has imagined, Rabbi Fiddleman, “held court each day in Schwartzman’s with his two followers – Pincus Eisenberg and Mendel Nachman.” As described by another customer at the deli, the “group of three old men, the only other customers in the place, huddled together with covered heads at a booth in the far corner, all remnants from the Romanian synagogue, bankrupt and boarded up years ago. Now, with no place for them to go, the octogenarians arrived early each morning and stayed for several hours – sipping tea, noshing on the cheapest fare, and kibbitzing about spiritualism and life after death, debates that frequently drifted into polemical arguments concerning the metaphysics of Spinoza and Kant. Though generous with their opinions, when it came to money each one was more frugal than the next, and each had a knack for consuming great quantities of Schwartzman’s tea while nibbling a single bagel over the course of several hours.”
Darch’s characters are recognizable people with whom readers will feel loneliness and friendship (“Sadie’s Prayer”), fear (“Wasserman’s Ride Home”), heartache and bewilderment (“Kaddish for Two”), justice tinged with bitterness (“Leonard Saperstein & Company”), mystery and hope (“The Last Jew in Krotoszyn”), joy and possibility (“Who’s the Old Crone?”), acceptance and perseverance (“Miss Bargman”).
The young people in these stories represent both forces of change and the need for new traditions, as in the emotional story “Kaddish for Two,” in which a son finally gets the courage to tell his Orthodox parents that he is gay, and as preservers of the past, as in the somehow cheering “The Last Jew in Krotoszyn,” in which Magda, a 13-year-old non-Jewish girl, befriends Ruta, the story title’s last Jew.
“Ruta watched Magda run out the cemetery gate, heading toward home,” writes Darch. “Then Ruta shuffled slowly away, each step more difficult than the last. She stopped for just a moment to catch her breath. Bone tired, she rested her hands on her hips. She understood such fatigue was just one more signal, a tweak from the Almighty himself; her time in this world was coming to an end. But strangely, she had no fear of dying. She had faith that Magda would tend the cemetery and pass on the stories, the truth of Krotoszyn.”
Human connections – positive, negative and in between – are at the foundation of every story in L’Chaim and Lamentations. Enjoy.
Standing on the Haas Promenade in southern Jerusalem overlooking the Old City of Jerusalem, the Ethiopian priests wore traditional clothing and carried parasols. (photo by Gil Zohar)
Approximately one-third of Israel’s 125,000-strong Ethiopian Jewish community came from across the country on Nov. 27, the 29th of Cheshvan in Judaism’s lunar calendar, for the festival Sigd. The mass clan gathering takes place 50 days after Yom Kippur, just as the holiday of Shavuot is celebrated 50 days after Passover.
Sigd, derived from the Hebrew word for prostration sgida, celebrates the renewal of the covenant between God and the Jewish people that followed the return of the Jews to the Land of Israel from the Babylonian exile 2,600 years ago, as described in the biblical book Nehemiah.
Symbolizing the Ethiopians’ rapid acculturation from rural Ethiopia to Israel’s high-tech start-up nation, many elders wore traditional clothing while teenagers preferred skin-tight jeans and Israel Defence Forces (IDF) khaki. Many celebrants were chatting on their cellphones.
The central event of the Sigd celebration was the priestly blessing by the kessim (spiritual leaders) in Geez, the sacred language used by Ethiopian Jews in their liturgy. Amharic, their traditional language today, has been widely displaced by Hebrew. Standing on the Haas Promenade in southern Jerusalem overlooking the Old City of Jerusalem, the priests wore traditional clothing and carried parasols.
Prior to being rescued from persecution and poverty in Africa in a series of military and espionage operations, including Operation Solomon in 1991 and continuing until today, Ethiopian Jews would ascend mountain tops above their villages in Gondar province for a mass Sigd prayer expressing their yearning for Zion. In Israel, the holiday has morphed into a day of thanksgiving for their rescue, as well their gratitude for the Torah and their cultural heritage, and most Ethiopian Jews under the age of 40 living in Israel only know those stories from their parents’ recounting. Children were not included in the Sigd observances in Ethiopia, both because of the difficulties of making a three-day trek up a mountain and to preserve the solemnity of the day.
Among Ethiopian-Israelis, Sigd has morphed into a day of thanksgiving for their rescue, as well their gratitude for the Torah and their cultural heritage. (photo by Gil Zohar)
Mingling with the colourful costumes and umbrellas of the older generation are the uniforms of the hundreds of Ethiopian men and women serving in the IDF. With the autumn temperature still summer-like, many youth are wearing skin-tight clothing that would have scandalized their elders in Ethiopia.
Among the elders is Rabbi David Yosef, a silver-bearded kes wearing a crocheted kippah, who explained how Sigd fits into the life of Ethiopian Jews.
The ancient community, which may date back to King Solomon and his dalliance with the Queen of Sheba 3,000 years ago, became cut off from mainstream Jewry, he says. More historically, Jews lived in Ethiopia from before the destruction of the First Temple in 586 BCE when the Babylonian conquerors of the Holy Land arrived. Driven into exile, these Jews considered themselves to stem from the tribe of Dan, one of the 10 lost tribes. Many were compelled to convert to Christianity in the 19th and 20th centuries but the community continued to dream and pray for a return to Jerusalem.
Starting in 1973, Ethiopian Jews suffered terribly under the dictator Col. Mengistu Haile Mariam. When Israel became aware of their plight, significant investigation and research was done, leading to a rabbinic ruling that accepts the Ethiopian Jews as part of the Jewish nation, entitling them to immigrate to Israel under the Jewish state’s Law of Return. That paved the way for 8,000 Ethiopian Jews to move to Israel. But then Mengistu forbade Jews to leave the country, and that led to the decision to covertly bring them to Israel. The 2019 Netflix movie The Red Sea Diving Resort recounts one of the Mossad’s rescue operations.
Nevertheless, some Israelis disputed the Ethiopians’ status as Jews. Rav Yosef carefully explained the Ethiopian Jewish engagement and wedding ceremonies and asserts that their practice conforms to the mishnaic description in Tractate Kiddushin (part of the Oral Law) of what constitutes proper Jewish betrothal. The community has always preserved its ritual status as Jews, he insisted.
“We missed Jerusalem for thousands of years,” he said. “Today, in Jerusalem, we celebrate … but, just as we say ‘Next year in Jerusalem’ at the Passover seder, so, too, at Sigd, we pray for a rebuilt Jerusalem.”
For Ziva, a 20-year-old from Ashkelon with braided hair, the Sigd celebration is a significant milestone. “I feel like it’s a day of unity for us,” she said.
For the young woman, who arrived in Israel with her parents 12 years ago, the observance of the ancient holiday reminds her that “there’s so much to remember.”
Giving the celebration the government’s seal of approval, Knesset Speaker Yuli Edelstein and Culture and Sport Minister Miri Regev both spoke, while President Reuven Rivlin delivered a video message.
The Ethiopian chief rabbi in Israel, Reuven Wabshat, said that, after the mass immigration of Ethiopian Jews to Israel, the decision had been taken by the community to continue celebrating the holiday, even though its essence is about the yearning to return to Jerusalem. He said the decision was made so that the community would not forget the “powerful heritage of Ethiopian Jewry,” and to help Israeli society understand the travails experienced by the Ethiopian Jewish community throughout their history.
A large part of the Sigd celebration in Jerusalem is teaching about the Ethiopian community’s “ancient heritage, which every child should be proud of and pass on to the next generation.” (photo by Gil Zohar)
The rabbi asserted that it was crucial for broader Israeli society to understand the Ethiopian Jewish community’s heritage and that it is an integral part of the Jewish people because of the “difficulties” the community has experienced in Israel.
The Ethiopian community has frequently complained of discrimination and racism against it and, in particular, has suffered from over-policing and a disproportionate number of arrests and indictments relative to its size. The recent death of Solomon Tekah, killed by a ricochet following an altercation between a group of youths and a police officer, led to renewed claims of police brutality, as well as protests and riots by members of the Ethiopian community. A previous bout of protests was sparked when video footage emerged of police officers beating an IDF soldier from the Ethiopian Jewish community.
“As you know, in recent years, the Ethiopian Jewish community has had difficult experiences, because people do not know and do not appreciate what Ethiopian Jews went through, and looked at things which are not relevant, such as differences in place of origin, but not the internal aspects of Ethiopian Jewry,” said Wabshat. “The Sigd holiday can bring people to the understanding and recognition that Ethiopian Jews are of the same flesh as all Jews around the world and, when the state recognizes Sigd, as it has, it means that we can all be one people.”
Among the kessim who participated in the prayers was Kes Mentasnut Govze from Beersheba. He explained how, in Ethiopia on Sigd, the Jewish community would travel to and ascend a mountain to “pray to God as one people with one heart that we would reach Jerusalem the next year and that the Temple would be rebuilt.”
Govze noted that, although the community has now reached Israel and Jerusalem, the Jewish people’s mission is not yet finished. “We still have not built the Temple and we must be clean,” he said. “If we go on the correct path, the path of the Torah, God will help us, we will build the Temple and bring the sacrifices.”
Member of Knesset Pnina Tamano-Shata described the holiday as “a big gift for Israeli society” since, she said, it could help unite the Jewish people. “It is so wonderful to see so many people here who are not from the Ethiopian community, and this holiday has become a holiday for all the Jewish people,” she said. “It is celebrated in kindergartens, schools, in the army, in local authorities, and the message is that this story is your story, it’s my story, and the story of all Jews, whether from Europe or from Arab countries.”
The MK said the identity of the Ethiopian Jewish community was strong, but noted the problems it has faced, including “difficulties which are connected to Israeli society, such as police violence, discrimination and racism,” but said the community has remained positive.
“We are positive and fully open to Israeli society, we are not in a place of antagonism, even though we have had a very hard, challenging and intensive year, and we are far from getting justice; nevertheless, everything has its time and period,” she said.
Michal Avera Samuel, director of the nongovernmental organization Fidel (Association for Education and Social Integration of Ethiopian Jews in Israel), said the thousands of people who came to the celebrations in Jerusalem came “to learn and understand the heritage of Ethiopian Jews, which is an ancient heritage, which every child should be proud of and pass on to the next generation.”
She added, “The goal is that, through studying in school and youth groups, we can teach the heritage of Ethiopian Jews, and build a courageous identity together with a sense of belonging within Israeli society.”
Gil Zohar is a writer and tour guide in Jerusalem, Israel.
