Judaism – Page 2 – Jewish Independent

Holidays unlike any before

Services in the Schara Tzedeck auditorium, with social-distancing measures in place. (photo by Camille Wener)

In early March, Canadians were just beginning to take COVID-19 seriously. Then, in what seemed like an instant, the province shut down all places where people gather. Religious organizations were forced to close their doors – in some cases for the first time in more than a century – and rethink everything about how they engage with their congregants.

In a survey of rabbis and synagogue leaders across British Columbia after a summer of COVID, what emerges is not so much a story of hardship and difficulty but of resilience, creativity and a paring away of the superfluous to rediscover the most elemental things that we seek from spirituality and community.

The loss of life, the horrible illness and difficult recovery have directly affected thousands of British Columbia families, but we have fared better than many other jurisdictions. Even those not directly affected by the virus itself have had heartbreaking occasions, such as losing loved ones to other causes without family beside them, funerals and shivahs conducted online and, of course, the various burdens and isolation experienced by older people, those who live alone or others who are especially vulnerable.

As we approach High Holidays that are assured to be unlike any we have experienced before, there is an air of anxiety, but more evident is a flexibility and commitment to make the holidays as meaningful as possible. Although close coordination has taken place through RAV, the Rabbinical Association of Vancouver, every congregation is finding its own way and the holidays in most cases will occur along a spectrum of hybrid in-person and online services, most with multiple smaller, shorter programs. Services that routinely occur outdoors, such as Tashlich, will be joined in some cases with shofar-blowing and other services held out of doors. Despite all, reaction among rabbis is that community engagement and flexibility have made these months far better than could have been predicted in March.

“From day one, our motto was, we are not ramping down, we are ramping up,” said Rabbi Jonathan Infeld. His Conservative shul, Beth Israel, had not previously done programs or services online but, within 24 hours of the shutdown, all activities had moved online.

Zoom, an online meeting platform that almost no one had heard of before the pandemic, has proved a lifeline for individuals and communities, including almost all synagogues in the province. The platform’s interactivity allows individuals to participate in services, make virtual aliyot, engage in back-and-forth with teachers and guest speakers, and participate from home in numbers that rabbis say are routinely higher than in-person programs in “normal” times. “The social community of the synagogue’s remained intact,” said Infeld.

Most of Beth Israel’s congregants will experience the High Holidays from home, online. “It’s only the people who are leading the services and/or their families who will be in the building,” he said.

Provincial regulations permit a maximum of 50 people in any gathering, with social distancing enforced. For synagogues, that number varies based on the size of a sanctuary and the reality is that, to ensure two-metre separation, smaller synagogues will be able to accommodate far fewer than 50.

For the Orthodox Congregation Schara Tzedeck, however, online Shabbat and holiday services are not an option.

“We’ve had to think very creatively,” said Camille Wenner, executive director of the synagogue. “This was the first time in 110 years that our doors closed for davening,” she said.

People who had made minyan every week of their life suddenly couldn’t.

“That was really difficult,” said Wenner. “That’s why it was so important for us to mobilize a chesed committee to connect with everyone and make sure that everyone was OK. That’s how the idea of Shabbat in a Box developed and the idea of feeding people and making them feel that that ritual of Shabbat is still very much alive, you don’t have to be here to do it, we can still do it together.” That concept will be extended to Rosh Hashanah in a Box, which will go to more than 300 households.

photo - Office administrator Anna Herman is among those who sanitize the prayer books for congregants to use at services — Office administrator Anna Herman is among those who sanitize the prayer books for congregants to use at services. *(photo by Camille Wener)*

Schara Tzedeck was the first Orthodox synagogue in Canada to reopen to limited in-person services, on June 1. “It was nerve-racking,” Wenner admitted. The usual single Shabbat service has been increased to two. Hand sanitizers and masks are required. Those who do not bring their own siddur are handed a newly cleaned one. Additional custodial staff are on hand to wipe down the entire sanctuary between services. An online registration program allows congregants to see how many of the 50 seats remain available.

For the holidays, services will be expanded to meet demand, she said. Rabbis and cantors who work in day schools and elsewhere in the community have volunteered to lead smaller services, which will occur in various places throughout the building and may even take place under a tent in the parking lot, if need be.

“The services will be condensed to about two hours instead of the regular five,” she said. “Right now, we’re looking at six or seven services back to back starting at 6:30 in the morning.”

The Peretz Centre for Secular Jewish Culture normally doesn’t run programming through the summer. But, this year, the Sholem Aleichem Speakers Series has continued every Friday on Zoom and Exploring Jewish Writers, on Saturday mornings, also has continued through the summer, said Donna Becker, the centre’s executive director. “Both of them are better attended on Zoom than they were in person,” she said.

Peretz Centre holiday services will feature Stephen Aberle singing Kol Nidre, but the usual musical program, which sees the Vancouver Jewish Folk Choir interspersed with the audience, is obviously out of the question.

This year’s High Holidays will be the first since the inception of the progressive congregation Ahavat Olam in 2004 that will not be held at the Peretz Centre. Said board member Alan Bayless: “We would prefer not to use computers for Shabbat or High Holiday services, but we believe that virtual services are necessary for our community this year given the danger of the coronavirus.”

Rabbi Yitzchak Wineberg of Chabad Lubavitch BC, said the 10 Chabad centres in the province are all adopting protocols appropriate for their congregants’ needs. He worries that, with daily infection reports often heading in the wrong direction, the province may re-impose stricter regulations by the time the holidays roll around. Either way, he suspects many or most people will be marking the holidays at home. “It’s the reality,” he said. “It’s a question of what works and what is acceptable and what isn’t.”

On the positive side, online learning has skyrocketed.

“The amount of study that’s going on by Zoom is absolutely unprecedented,” Wineberg said. “That’s the silver lining. I have a feeling that it will continue once this pandemic is over, God willing as soon as possible, I think people are going to continue learning that way. You have the convenience of sitting in your home and participating almost as if you are there – that’s the new reality.”

The Reform synagogue Temple Sholom had a running leap at livestreaming services, so some of the infrastructure was well in place before the pandemic. The difference now is the effort they are going to not just to allow people at home to observe, but to participate in the services. Classes, webinars and other programs have been expanded online. The Men’s Club and the Sisterhood have moved their programs onto Zoom. The accessibility means Temple Sholom programs are reaching new audiences, often far outside Vancouver.

The summer weather has allowed the synagogue to hold some events in parks and in the courtyard behind the shul. Still, Rabbi Carey Brown has no illusions that these High Holidays will be like any other. For one thing, only clergy will be in the sanctuary.

“It will be really different,” said Brown, who is the synagogue’s associate rabbi. “We are working really hard to put together High Holiday services and experiences that will help people feel the sense of the season, both the newness of the new year and the reflectiveness of the season.”

The Okanagan Jewish Community, which does not have a permanent rabbi, has depended on volunteers to deliver programs and services. The Kelowna-area centre has seen significant growth, and is running an 11-person conversion class and various adult education programs on Zoom. As great as all that is, Steven Finkelman, the centre’s president, thinks this might be a tough year financially for the group, a concern expressed by several interviewees. Revenue generated at the High Holidays and through in-person galas or other fundraising events in normal years is likely to suffer this year.

While online programming has proven hugely popular, there can be no denying that this experience has resulted in some missed opportunities. Rabbi Philip Gibbs of West Vancouver’s Conservative shul Har-El, has pangs of regret when he thinks back to the grand plans the synagogue had in January for a year of innovation and new initiatives.

“I was very excited about both the scale and the types and the variety of programming – more cooking events or culturally focused programs that really were going to give our community the chance to gather and engage in a really fun, exciting and meaningful way,” he said. “Unfortunately, we’ve lost that opportunity.”

The challenges and opportunities of the High Holidays will be met with one or more services on different days, he said. While he and his congregation are making the best of the situation, Gibbs laments the loss of in-person collective connection.

Similarly, Rabbi Hannah Dresner of Or Shalom, which is affiliated with the Jewish Renewal movement, grieves the loss of some in-person connections. However, she feels that Zoom can provide an intimacy that a large group gathering might not. As well, not only are out-of-towners joining Or Shalom’s offerings, but the rabbi and others are surfing programs throughout the Jewish world and beyond.

“I just think it’s a time when the world is our oyster,” said Dresner. “Spiritually you can look for whatever kinds of workshops you want, so people are experimenting a lot more.”

Or Shalom will hold successive Tashlich services at False Creek, each accommodating congregants in limited numbers. For the well-being of ducks and other birds, Or Shalom members drop leaves rather than bread in the water.

“I love the creative challenge, but I can’t say it doesn’t keep me up at night,” Dresner said, laughing. “I hear a lot of rabbis say, I didn’t sign up for this. There’s nothing that we’re doing that I signed up for.”

This extraordinary time has forced and invited rabbis and others to reconsider everything. The changes have made her reflect on “what’s at the heart of the service, what do we really need, what’s extraneous, what makes it tedious? Because it cannot be tedious. It’s got to be tight, shorter and beautiful.”

Rabbi Levi Varnai of the Bayit in Richmond concurs that the crisis forced a reckoning. “If a synagogue is not doing services – and we don’t do services online – what do we do? It got us thinking to the real core of what a synagogue is really supposed to be about,” he said.

As an Orthodox shul, the Bayit cannot stream services on Shabbat or the holidays, but they have expanded classes throughout the week and held socially distanced events at Garry Point Park. Pre-Shabbat events help people prepare for the Sabbath and regular phone calls and visits by the rabbi and volunteers to speak with people from a distance and drop off packages keep a sense of community alive.

Now that limited in-person gatherings are permitted, the shul’s size permits 25 congregants. But even that is not quite as it was. “It’s coming in, praying and going, which is great because it’s more than we had before that,” he said, but there’s no food and no kibbitzing.

The holidays will see multiple services and people can arrange to be there specifically for Yizkor but perhaps not come for the entire day.

The chaos of shifting suddenly from the way things have always been done has not left Varnai a lot of time to reflect. But, when pressed, he acknowledged how surreal it is.

“It’s a huge change to the regular Jewish life that I’m accustomed to since I was a young boy, since my bar mitzvah, praying three times a day with a quorum of others,” he said. It’s a stunning transformation, but entirely within Jewish tradition. “We always put safety and well-being and health first.”

He puts the whole thing in perspective. “Our people came out of the centuries and had to go through a lot worse,” he said. “Not going to synagogue is not fun but, thank God, other generations were challenged with much greater hardships and we’re relatively blessed.”

Beth Hamidrash, the only Sephardi synagogue in Canada west of Toronto, counts among its congregants Dr. Jocelyn Srigley, a microbiologist who is a director with the infection prevention and control branch of the Provincial Health Services Authority. Rabbi Shlomo Gabay and shul president Eyal Daniel credit Srigley with helping guide them through this difficult time and say it was on her advice that their synagogue was the first in the city to close.

photo - Services at Beth Hamidrash with COVID-19 precautions in place — Services at Beth Hamidrash with COVID-19 precautions in place. *(photo from Beth Hamidrash)*

Despite the challenges, however, engagement is better than ever, said the rabbi. Daniel added that synagogue membership has actually jumped 20% since the pandemic began, something he credits to an increased desire for meaning, and also a direct outreach he began when he became president in June to encourage occasional attendees to commit to membership.

The strange situation has also helped strengthen relations between Beth Hamidrash and the two Sephardi congregations in Seattle. They virtually co-hosted an Israeli historian speaking on Medieval Spain, for example.

Probably no rabbi has had an experience quite like Rabbi Susan Tendler. The new spiritual leader at Richmond’s Conservative shul Beth Tikvah arrived in the midst of the lockdown with her family from her previous posting in Chattanooga, Tenn. The family then had to quarantine for 14 days, with community members dropping off prepared meals and greeting the family from a distance. Despite that unusual arrival, or perhaps because of it, she has reflected on big things.

“While I would never wish the pandemic on this world or on any person, really, this is an opportunity for renewal,” she said. “We do all have to reconsider what we’re doing and what our goals are and find new paths for reaching them.”

While hoping that services might return to normal in the not-too-distant future, she acknowledged that the very term sanctuary implies that every congregant must feel secure. “At a minimum,” she said, “it has to feel safe.”

Editor’s Note: This article has been amended to reflect that Or Shalom is affiliated with the Jewish Renewal movement, not the Reconstructionist movement, as stated in the original online and print versions.

No Silence on Race: an update

It’s been almost two months since we launched our open letter on June 30 and so much has happened since then!

We have received hundreds of signatures of support from the Jewish community across Canada and several Canadian organizations, congregations and initiatives have written public statements outlining their commitment to our pillars. We have published these statements on our website and you can view them at nosilenceonrace.ca/statements. We’ve also received some coverage in Jewish publications across the country. We have made them available on our website as well. Although our set date of July 29 has passed, we are still accepting signatures and statements.

We have had conversations with leaders in our community and we know that many organizations are committed to action and to change. The work of creating inclusive, anti-racist and equitable Jewish spaces is a daily pursuit and we are encouraged to see the way our community has embraced our letter and the need for action and accountability.

Many of you have expressed interest in learning more about our pillars. Our team has launched a resource page (nosilenceonrace.ca/resources) on our website dedicated to furthering the conversation on each of our pillars and on how our community can collectively enact meaningful systematic change. We have also included equity consultants on this page that organizations can connect with directly to begin and continue this work.

Thank you to all of you who have reached out to us directly expressing your support and desire to get involved with our team and our work. We will be reaching out to you all soon. If you are reading this and would like to get involved with us, we’d love to hear from you! Please fill out our Get Involved page (nosilenceonrace.ca/get-involved) on our website to join us as we continue our work and create opportunities to connect with the community, grow our platform and take action.

We look forward to a time where we can create an in-person event and come together as a community. Until then, we encourage everyone to keep the conversation alive with your family, friends, communities and workplaces.

– Sara Yacobi-Harris, Akilah Allen-Silverstein and
Daisy Moriyama, co-founders, No Silence on Race

New measures for milestones

This summer, we passed signs along the Trans-Canada Highway. These are the ones that mark 10 kilometres, one kilometre at a time, allowing drivers to see if their vehicle’s odometer is properly calibrated. My kids haven’t done much in the way of long-distance car trips, and this was a novelty for them, like seeing horses, cows and fields of canola and flax flowers.

I was driving my kids out of town to social distance and pick berries at a farm on the prairies. In the middle of the day, we took a dip in Lake Manitoba at Delta Beach before driving home. The water was shallow and tepid, the sand dark-looking and the humidex 40. I sat huddled under a towel, trying to keep from roasting in the sun. My kids had a blast. I think this kind of outing will be something they’ll remember for a long time, even as I think of nicer beaches we should have tried, perhaps on a cooler or breezier day.

I was considering this afterwards, “in the rear-view mirror,” as I continued to read my page of Talmud each day. Part of doing Daf Yomi, for me, is seeing how the rabbis compare and discuss things. For instance, one rabbi might indicate the custom or halachah (Jewish law) in his town, while another says, no, that’s not how it’s done … someplace else. Even when the rabbis are living right in the same place, their perception differs in terms of how things go and what is acceptable. It’s all relative. Their efforts to define and shape Jewish law in a new age, after the loss of the Temple, required all kinds of careful legal arguments, and much of it is illustrated with anecdotes and backed up by quotes from Torah.

However, in Eruvin 6b, it’s made clear that one can’t just decide to follow “all the stringent rules” or all the lenient ones. Instead, we must choose one or the other, and demonstrate internal consistency and intellectual integrity. You can’t just follow parts of Beit Hillel or parts of Beit Shammai. A person who just does the strict things laid out by both Hillel and Shammai, who is he? “The fool walks in darkness.” (Ecclesiastes 2:14) The person who always chooses the easy, most lenient path is flat-out “a wicked person.”

Much of daily life revolves around these comparisons and measurements we make. As a parent, I’m often striving for internal consistency, while knowing all the time that much of what is going on in the world doesn’t make sense to me. It certainly isn’t consistent! How do we find helpful rules and guidelines as everything changes around us?

For one thing, we can look back through literature (Talmud) and (Jewish) history to find comparisons and role models, and this helps me at times. I know that, while this particular virus, COVID-19, may be new, many of the challenges we’re facing aren’t. Just as the rabbis used their experiences to compare and measure and create talmudic Jewish guidelines, we must rely on our education and experiences to navigate this time.

When I thought about it, I realized how many of my usual kilometre markers had changed. A “normal” summer for me as a kid involved summer camp and a family vacation, neither of which happened this year for my kids. A “normal” school year, beginning in September, might revolve around school bus rides, tests, grades, holiday gatherings and aiming towards things like bar mitzvah or graduation or other life events.

However, thinking critically doesn’t always mean that we must compare something to a fixed standard, or the way things ought to be or used to be. It might mean that we’re able to take the available evidence, compare things, and make meaning about what’s happening, instead. It may mean drawing conclusions from the available evidence.

Our evidence? This summer, my household has had far more family time. There’s been time for free play and day trips, spontaneous water play in the yard, long dog walks, ice creams, gardening, and even time for reading in the cool basement on very hot days. Despite some car repairs and the loss of much of my freelance work, our finances have actually been OK – because we have nowhere to go! (We haven’t spent money on a big trip to visit our relatives in the United States, for one thing.)

Like nearly everybody else, we’ve skipped big gatherings for school, holidays and birthdays. We’ve charted a different course. And, when I thought back to the markers on our day trip, I realized something. My car, purchased in the United States, measures distance in miles, so I can’t check my odometer on the Trans-Canada! Comparing kilometre markers in a car odometer that works in miles? That’s an apples to oranges comparison. It doesn’t work.

So, the introverts in our house didn’t have camp or anything “normal,” but also didn’t really mind missing the annual big events – no weddings, bar mitzvahs or graduation parties this year. Instead, my kids grew big cucumbers, learned to swim better, dug sandcastles, read many mystery stories out loud during our family “reading group” and practised cursive. Small markers, but still important ones.

Like the rabbis, we parsed out what made the experience meaningful during a difficult time. In the end, miles or kilometres, we made the same trip. Comparisons bring us understanding, order and sometimes even enjoyment, no matter how far we drive or how we measure it. If you’re sad about missing major milestones, it might be time to change the measurements you’re using. No matter what markers you use, you’ll find you still traveled a long ways this summer, metaphorically or literally. It’s all in how you use and view the comparisons.

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.

Community milestones … JFS chosen for challenge, Krajden appointed OBC, Micner ordained

Following a North American call for submissions and an exhaustive selection process, Jewish Family Services (JFS) in Vancouver has been chosen by the Network of Jewish Human Service Agencies for participation in Year Two of the NJHSA Jewish Poverty Challenge, an offering of the network’s Centre for Innovation and Research. The goal of the program is to help NJHSA member agencies better analyze the marketplace, launch and manage solutions, and implement sustainable measures for success to address the many dynamics associated with responding to Jewish poverty.

NJHSA has partnered with Start Co., a venture development consultancy firm based in Memphis, Tenn., with an expertise in launching startup, entrepreneurial initiatives and engaging municipalities, corporations and nonprofits in poverty reduction responses. The team at Start Co. will provide expert consultation assistance as JFS rethinks and redesigns products and services, adjusting assumptions and organization models. Throughout, special attention will be paid to the impact of COVID-19 on service delivery methods.

“We are so honoured to have been selected to participate in this challenge,” said Tanja Demajo, JFS chief executive officer, in a press release. “The demand for our services has increased during COVID-19 and we have had to pivot quickly. Although we have adapted, we are experiencing growing pains. This opportunity through the NJHSA and with Start Co. is timely in helping us address our pain points in an innovative way so we can be more efficient and can operate at a pace our clients are demanding during this crisis.”

Reuben Rotman, president and chief executive officer of the network, added, “The COVID-19 pandemic has even further heightened the critical need for innovative solutions to the challenges of Jewish poverty. With newly vulnerable clients reaching out for assistance in unprecedented frequency, the agencies are challenged to identify new ways of working and new efforts to achieve sustainable solutions for those in need.”

For more than 80 years, JFS has delivered a continuum of social services to individuals and families of all ages and in all stages of life in the Greater Vancouver area; its pillars of support include food security, counseling and mental health, care management, financial aid and home support.

The Network of Jewish Human Service Agencies is an international membership association of more than 140 nonprofit human service agencies in the United States, Canada and Israel. Its members provide a full range of human services for the Jewish community and beyond, including healthcare, career, employment and mental health services, as well as programs for youth, families and seniors, Holocaust survivors, immigrants and refugees, persons with disabilities and caregivers.

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photo - Dr. Mel Krajden — Dr. Mel Krajden *(photo from bccdc.ca)*

Dr. Mel Krajden is among those who will be appointed to the Order of British Columbia this year. The announcement of the 13 new appointments was made on BC Day, but the investiture ceremony will be postponed due to COVID-19 restrictions and held for recipients and invited guests at Government House in Victoria in 2021.

Krajden is medical director of the BC Centre for Disease Control (BCCDC) Public Health Laboratory and has made significant contributions to fields of research, including hepatitis, HIV, HPV and, most recently, COVID-19.

With the emergence of COVID-19, British Columbia and Canada needed urgent access to rapid, validated tests for the virus. Under his leadership at BCCDC, and relying heavily on his expertise, Krajden and his team were able to rapidly develop an assay for the province to commence testing in January 2020, weeks before other jurisdictions. Access to this test was an essential element in the management and control of the outbreak and the safety of British Columbians.

Krajden created the world-leading B.C. Hepatitis Testers Cohort, which integrates de-identified data on 2.4 million individuals tested for, or diagnosed with, hepatitis B, C, HIV and TB infections, linked to their corresponding healthcare administrative data since 1990, to create longitudinal medical histories. This cohort has produced influential pieces of evidence that shaped clinical and public health guidelines and policy in Canada and globally. He was instrumental in the development and continued progress of the Canadian Institutes of Health Research-funded Canadian Network on Hepatitis C, a multidisciplinary group committed to developing a national strategy for hepatitis C elimination.

Krajden was one of the key personnel in the STOP HIV initiative in British Columbia. This public health endeavour saw the implementation of acute HIV testing, allowing diagnosis during the most infectious period of the disease, resulting in timely interventions and communication to partners to reduce transmission. This undertaking helped lead to the lowest HIV incidence on a provincial scale in decades.

Krajden also played a pivotal role in global public policy changes in human papillomavirus (HPV) vaccine dosing regimen and the associated reduction of financial access barriers to care. Similarly, his work with respect to assessing the utility of HPV testing versus traditional Pap smears is expected to contribute to guidelines that will benefit women worldwide.

In his educational capacity, Krajden has the reputation of being a wonderful teacher and valued mentor, training researchers, health professionals and students at all levels. He is known for his willingness to provide input and advice despite numerous other commitments, contributing to the success of others. His dedication further extends into the clinical realm, where he always has patient interests at heart and never hesitates to devote his own time to make a difference in client outcomes.

In appointing Krajden to the Order of British Columbia, it is recognized that, over many decades, he has demonstrated exceptional innovation, leadership and sustained contributions to the province, country and the world. He is a highly respected visionary, scientist and educator who has inspired countless researchers and health professionals with his clinical excellence, dedication and generosity of spirit.

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Rabbi Mimi Micner

Tamara Micner, Rembrandt Koppelaar, Karen and Jack Micner and Dr. Talie Lewis are extremely proud to announce the ordination of Mimi Micner to the rabbinate. The virtual ceremony took place June 7 from Hebrew College in Boston. Mimi and Talie live in Watertown, a half-hour drive from Mimi’s new position, rab- bi at Temple Beth Torah in Holliston, Mass.

Mimi is the granddaughter of Kela (z’l) and Lito (z’l) Guincher, who are kvelling on the Richter scale above. She is also the granddaughter of Chaim (z’l) and Susie Micner, who are surely enormously proud as well.

Mazel tov, Rabbi Mimi! Bist 120!

Let’s restore ancient holiday

It is time for Jews to restore and transform the ancient and largely forgotten Jewish holiday of Rosh Hashanah l’Ma’aser b’Heimot (the New Year for Tithing Animals) into a day devoted to considering how to improve our relationships with animals. The holiday occurred on the first day of the month of Elul (Aug. 21 this year) and was initially devoted to counting domesticated animals intended for sacrificial offerings (Mishnah, Seder Moed, Tractate Rosh Hashanah 1:1).

There is a precedent for such a transformation. Rosh Hashanah l’Ilanot (New Year for Trees), a day intended for tithing fruit trees for Temple offerings, was reclaimed in the 17th century by mystics as a day – Tu b’Shevat – for appreciating nature and its beauty and bounty.

It is important that Rosh Hashanah la’b’Heimot (the New Year for Animals) becomes a day devoted to increasing awareness of Judaism’s powerful teachings on the proper treatment of animals and to a tikkun (healing) for the horrible ways that animals are treated today on factory farms and in other settings.

Currently, with regard to animals, Jewish religious services, Torah readings and education are primarily focused on the biblical sacrifices, animals that are kosher for eating, and laws about animal slaughter. This emphasis on animals that are to be killed should be balanced with a greater emphasis on Judaism’s more sympathetic teachings; for example, “God’s compassion is over all his works [including animals]” (Psalms 145:9) and “the righteous person considers the lives of his or her animals” (Proverbs 12:10). Another example is that farmers are not to yoke a strong and a weak animal together, nor to muzzle an animal while the animal is threshing in the field. As well, the Ten Commandments indicates that animals, as well as people, are to rest on the Sabbath day and there are many parts in the Torah mandating that Jews are to avoid tsa’ar ba’alei chaim, causing any unnecessary “sorrow to animals.” Moses and King David were deemed suitable to be leaders because of their compassionate care of sheep when they were shepherds.

Despite these and additional teachings, most Jews ignore the widespread abuses of animals. For example, egg-laying hens are kept in cages so small that they can’t raise even one wing, and they are debeaked – without the use of anesthetics – to prevent them from harming other birds by pecking them, due to their natural instincts being thwarted. More than 150 million male chicks are killed annually, shortly after birth, at egg-laying hatcheries because they can’t lay eggs and haven’t been genetically programmed to have much flesh. Dairy cows are artificially inseminated annually so that they will be able to continually produce milk, and then their babies are taken away almost immediately after birth, often to be raised for veal, under very cruel conditions.

Renewing and transforming the ancient holiday is especially important today because a shift away from animal-based diets, in addition to lessening the mistreatment of animals, would reduce the number of diet-related diseases that are afflicting Jewish and other communities. A shift would also reduce environmental and climate change threats to humanity that are greatly increased by the massive exploitation of animals for food. And it would encourage Jews to consider plant-based diets that are more consistent with Jewish mandates to preserve human health, treat animals with compassion, protect the environment, conserve natural resources, help hungry people, and pursue peace and justice.

Transforming the holiday would show that Judaism is applying its eternal teachings to today’s important issues, and improve the image of Judaism in the eyes of people concerned about animals, vegetarianism, the environment and related issues, by reinforcing a compassionate side of Judaism. The holiday might even bring back some Jews who are currently alienated to some extent from Judaism, especially those who are concerned about animal welfare, and strengthen the commitment of vegetarian and vegan Jews who are already involved in Jewish life, but feeling somewhat outside the Jewish mainstream, as they are often among a small minority in their congregations.

The first day of the Hebrew month of Elul is an appropriate time for this renewed holiday because this date is the beginning of the month-long period of introspection during which Jews are to examine their deeds before the High Holidays of Rosh Hashanah and Yom Kippur. Starting on that date and for the entire month of Elul (except on Shabbat), the shofar (ram’s horn) is blown in synagogues during morning services to awaken people to their responsibilities, and that is an appropriate time to consider how we can improve conditions for animals. It is significant that, for chiddur mitzvah, to enhance mitzvot (commandments), the shofar and other ritual objects should ideally come from animals that have been raised without cruelty and have died natural deaths.

A coalition of Jewish groups is leading a campaign to make this renewed holiday an important part of Jewish life today and I was part of recent Zoom events in the United States, United Kingdom and Israel, at which rabbis, Jewish vegetarian and vegan activists, and environmentalists discussed many issues related to the renewal initiative and answered questions about it. The group is also compiling lists of Jewish organizations, rabbis and other influential Jews who support the initiative. And it is planning to use the next year to create sample holiday haggadot, outlines of sample holiday seders, and other materials that can help expand holiday activities in the coming years.

Working to renew an ancient Jewish holiday that most Jews are completely unaware of may seem audacious, but it is essential, in my opinion, to helping revitalize Judaism, improving the health of Jews, sharply reducing the massive mistreatment of animals, and shifting our precious but imperiled planet onto a sustainable path.

Richard H. Schwartz, PhD, is professor emeritus, College of Staten Island, president emeritus of Jewish Veg and president of Society of Ethical and Religious Vegetarians. He is the author of several books, including Judaism and Vegetarianism and Who Stole My Religion? Revitalizing Judaism and Applying Jewish Values to Help Heal Our Imperiled Planet, and more than 250 articles at jewishveg.org/schwartz. He was associate producer of the documentary A Sacred Duty: Applying Jewish Values to Help Heal the World.

Stay home for the High Holidays

At its best, the Jewish community does amazing things in the spirit of pikuach nefesh, to save a life. At services, if someone faints, there’s silent networking. Within seconds, multiple medical professionals surge forward silently to attend those medical emergencies. I heard that one crack team included a gynecologist, a neurologist and a dermatologist – and a nurse who managed better than all the specialists together. In these situations, the Jewish priority is clear. It’s taking care of health and well-being first.

I was recently studying a page of Talmud, Shabbat 129a. It examines healthcare issues through a Jewish lens of 1,500-plus years ago. The rabbinic commentaries throughout the ages update medical practice as time passes.

There’s a section discussing when a woman in childbirth needs Shabbat to be desecrated. When a baby is born, it’s a potentially life-threatening situation. Therefore, halachah (Jewish law) is lenient. The people near a woman giving birth must do what she needs, even if it breaks the Sabbath. Depending on which rabbi you consult, this leniency can last awhile: from three to 30 days.

On the same page, the rabbis discuss bloodletting. We recognize today that this ancient medical treatment is almost never advisable. Bloodletting was seen then, though, as being both medically necessary and very dangerous. There’s acknowledgement in the Talmud that this is a difficult experience. Different scholars recommend how to recover best with food, wine, rest or being in the sun. It sounds awful. Over time, different commentators reflected their views on limiting this scary treatment. Maimonides advised against it in Mishneh Torah, aside from “when there is an extraordinary need for it.”

I thought about this as I read an online forum about High Holidays this year. It won’t be surprising to hear that, in many congregations, there will be services streamed online; brief, outdoor services; or some kind of limited, small group get-together. In the COVID-19 era, we know that social distancing, wearing masks and avoiding large gatherings are all important ways to avoid getting sick.

Jewish tradition emphasizes our need to gather as a community. For many, this is why we attend services. However, as I heard on this forum, congregations sought input from their communities, and some of the questions struck me as absurd.

What would you miss about High Holiday services? The list was long: hearing speeches from the synagogue board, receiving aliyot, seeing friends, saying Yizkor with the community, hearing the rabbi’s sermon, breaking fast together, doing Tashlich, and more. There were awkward questions: If only a small, socially distanced group (of 10, 25, 50, etc.) can gather, will you be upset if you aren’t included?

The questions, asked in various ways, were, “What will make this holiday meaningful for you? How can the congregation provide that?”

Everyone thinks something different is meaningful. If only one thing were meaningful, we could all do it and be done with services in 10 minutes. (Or whatever ritual event we’re considering.) For me? I would say “meaningful” is when your congregation doesn’t become a contagious hotspot for coronavirus.

For those who feel slighted about not being in synagogue, consider if only a small congregation is allowed. Think about what is more meaningful: experiencing the High Holidays differently, streaming services at home and knowing your congregation hasn’t endangered a single person’s health, or being there in person and risking everyone’s health by spreading the virus through the congregation?

To me, the most important thing we – as individuals and as a congregation – could do is to help everyone have a healthy, happy, meaningful year. If that means avoiding groups, we should pay for our customary tickets or synagogue dues and stay home.

If streaming doesn’t work because of your observance level or because you’re “Zoomed out,” you have options. Perhaps bake some honey cake, call up friends and family to catch up before the holiday, ask forgiveness, and wish them happy New Year. Then, pray alone or with your immediate family. Find some relevant books to read, take a hike in nature, etc. There are other ways to observe these holidays.

As a new mother, I explored this issue previously, when I had my twins and had no child care. Babies need what they need. They don’t care what day it is. I streamed some very good services and sermons while juggling twins through infancy, toddlerhood and preschool.

We’ve already observed a long series of holidays – many Shabbats, Passover and Shavuot – at home by now. Pre-pandemic, I found meaning in different ways: a summer Shabbat service, Shavuot ice cream, Simchat Torah dancing or sitting in my backyard sukkah.

Sometimes, just sitting still is the point. My twins are 9 now. They will “attend” services with us in our living room this year, just as we do on most Shabbats these days.

Watching my kids sing along at home as they set up Lego minyanim in preparation also has meaning. They debate where all their animals and robots should sit in their made-up congregation, directly in front of the iPad streaming services.

No one scenario has the market cornered on “meaning.” However, that Talmud page, Shabbat 129a, offers a window through which we can study how medical care changes and evolves. We no longer think bloodletting is a necessary procedure, but rather just a dangerous one. The underlying message about childbirth and health care is that the rabbis teach us to be lenient about any life-threatening situation.

We’ll learn more about this coronavirus as time passes. Meanwhile, while we need to acknowledge our feelings, we can’t let our personal upset be what’s important – that’s just selfish. I, too, miss being in the physical congregation space, but not enough to endanger a single immune-compromised or elderly person who might attend. Choosing a lenient position about how to fulfil our religious obligations in this dangerous time is key.

For some, it’s early to be dwelling on the fall holidays, but it’s not too soon to buy your “virtual services” ticket. Invest in your community’s future financial health and make a plan for how to make your observance special. Knowing we’ve prioritized pikuach nefesh first? That’s priceless.

New rabbi joins Victoria shul

Rabbi Matt Ponak is the new education director and assistant rabbi at Congregation Emanu-El. (photo from AJNews)

Going as far back as his days with Northwest Canada Region of B’nai Brith Youth Organization, Matt Ponak has had a passion for the spiritual aspects of Judaism, and now he is bringing that passion to Victoria.

Having impressed the congregation as an interim rabbi during Rabbi Harry Brechner’s sabbatical, Congregation Emanu-El announced in mid-May that Ponak would be joining them on a full-time basis as education director and assistant rabbi. Officially, his position began last month, following his graduation – with a master’s degree in Jewish studies – and his June 7 ordination from Hebrew College in Newton, Mass.

Ponak grew up in Calgary, where he attended Jewish day school at Calgary Jewish Academy, and was a member of Beth Tzedec and Temple B’nai Tikvah congregations. Through high school, he was an active member of B’nai Brith Youth Organization and attended Camp BB Riback as a staff member. His ties to Vancouver Island are also strong.

“I grew up in Calgary and spent many summers on the Island growing up,” he said. “My mother is from Port Alberni and I have many relatives in the area.”

Although his spiritual education led him to American schools and life, Ponak said he is looking forward to planting roots back in Canada, and making Victoria his new home. “I’m so excited about this because I get to return to Canada and to live in an incredible city with a community of warm, embracing, open-minded and dedicated people,” he said.

Before rabbinical school, Ponak earned a master’s in contemplative religions at Naropa University, a Buddhist-inspired institution in Boulder, Colo. He earned an undergraduate multidisciplinary degree with a minor in religious studies from the University of Calgary, and also has a certificate in spiritual entrepreneurship through the Glean Network, in association with Columbia University.

During rabbinical school, Ponak interned with the Asiyah Jewish Community in Somerville, Mass.; the Common Street Spiritual Centre in Natick, Mass.; Temple Emanuel in Andover, Mass.; and the One River Foundation with author Rabbi Rami Shapiro. He also served as a curator of the Spiritual Paths Institute, working on an interspiritual website for people of all backgrounds who want to explore their inner lives more deeply. He is one of the founders of Or Chadash, the men’s group at Hebrew College.

Ponak’s capstone project, “Torah for the New Age,” focused on translating and commenting on Jewish mystical texts relevant to contemporary spiritual seekers of all backgrounds. With supervision from Hebrew College rector Rabbi Arthur Green, Ponak translated and commented on 42 mystical texts and used digital design layouts to make them look like Talmud pages. “It was an absolute pleasure working with Rabbi Green,” said Ponak. “He is one of the leading voices for Jewish mystical theology, commentary and translations in our era.”

Ponak is a talented banjo player. He specializes in leading niggunim, wordless melodies from the Jewish mystical tradition. During his first year of rabbinical school, he released a banjo niggun album entitled Bridges of Song. He is also a practitioner of qigong and focusing, using movement and body-centred contemplation to guide people through inner constrictions and into the emerging stages of their journey.

“I am a teacher, musician and lover of life,” said Ponak. “I help spiritual seekers follow the call of their soul. I am passionate about bringing forth ancient Jewish wisdom to meet the needs of today.”

Founded in 1921, Hebrew College is committed to Jewish scholarship in a pluralistic, trans-denominational academic environment, while Congregation Emanu-El is an egalitarian Conservative Jewish synagogue. At 157 years old, Emanu-El is Canada’s oldest synagogue in continuous use, and has been designated a national historic site.

Daniel Moser is editor of AJNews, where a longer version of this article was originally published. For more Alberta Jewish news, visit albertajewishnews.com.

Providing comfort and hope

Shiva Delivers organizers Madison Slobin, left, and Becca Schwenk. (photo from Shiva Delivers)

When 25-year-old Vancouverite Becca Schwenk considered how she could make a small impact to reflect Jewish compassion, care and kindness for local Black families during the Black Lives Matter protests, the Jewish ritual of shivah came to mind. She knew the power of shivah meals to soothe people in times of grief, so she and her longtime friend Madison Slobin, 26, decided to coordinate Shiva Delivers, a collective effort whereby Jews would cook a dinner meal for a Black household in Vancouver.

“We hoped it would lighten their load and bring a bit of joy,” Schwenk said. In emails, Facebook and Instagram posts sent to members of the Jewish community, the pair noted that “this past week has been one of grieving for Black folks. Not only have Black lives been disproportionately impacted and lost due to COVID-19, but we have witnessed police officers murder Black people in broad daylight, as well as in their own homes. As Jews, we know what it feels like to experience a collective tragedy, especially in the past two years, as antisemitic violence has been on the rise. We also know how much it has meant to us when other communities have demonstrated their solidarity.”

They encouraged volunteers to “cook with your loved ones, and have critical conversations about unlearning anti-Blackness and racism. It’s a beautiful thing when we can hold one another accountable, free of judgment, and keep our hands busy in some challah dough,” they wrote.

Their message spread quickly through social media and, within 24 hours, they had volunteers signing up to cook meals. Ultimately, they received 90 meals that they were able to deliver to 48 Black families in the Lower Mainland, from Surrey to East Vancouver and the University of British Columbia.

“People made beautiful, multiple course dinners including salmon with dessert, brisket and matzah ball soup, roast chicken with vegetables and delicious cakes,” Schwenk said. “It was really clear that considerable effort went into each dish and we felt really proud to drop these meals off.”

Those preparing the meals represented the diversity of the Vancouver Jewish community and deliveries came from Orthodox Jews, mixed families, rabbis and people from all political spectrums.

“We didn’t explain much about our initiative when we sent out the notification, but people just got it,” Slobin said. “We were unified by the instinct to do tzedakah through our collective love language of delicious food. I found it beautiful that our community is so united about the idea that Black lives matter, and that they really wanted to provide comfort to Black families during this time.”

The two friends are both professionally involved in human rights work. Slobin works for Vancouver Aboriginal Child and Family Services, while Schwenk is a diversity and inclusion consultant for Cicely Blain Consulting. Even though they’re not planning to organize a second Shiva Delivers event immediately, they hope it will inspire members of the Jewish community to do more.

“This was a way for us as a community to say, ‘We know how valuable comfort and nourishment are in moments like these, and we’ve got your back,’” Slobin said. “I want to see how folks draw inspiration from this and tap into the potential for solidarity beyond the Jewish community.” She noted that other Shiva Delivers initiatives were held in other parts of Canada and in the United States.

Feedback from recipients of the meals was overwhelmingly positive and grateful. “Thank you so much for doing this,” one recipient wrote. “We are grieving such a tremendous loss of life in the middle of this pandemic, where we are isolated from our wider community and loved ones. This helps a lot.” Another recipient said the display of kindness and generosity towards the Black community at this time was especially meaningful: “It means so much to be seen in our grief, and held and cared for in this way. Such community-to-community support is so deeply valuable and I truly believe it is our way forward into a collectively liberated world. Thank you for looking out for us and sending us love in my personal favourite love language – good food!”

Reflecting on the power of their event, Schwenk and Slobin said it provided “a glimpse into a hopeful future of what solidarity can look like. It allowed us to imagine a world where traditions are not only respected, but provide cross-cultural comfort.”

Lauren Kramer, an award-winning writer and editor, lives in Richmond. To read her work online, visit laurenkramer.net.

No Silence on Race

An open letter from Black Jews, non-Black Jews of colour and our allies to Jewish congregations, federations, foundations, organizations, nonprofits and initiatives, dated June 30, 2020.

We write this letter as proud members of the Canadian Jewish community. We are Black Jews and non-Black Jews of colour. We are Jewish community board members, educators and leaders. We write from a place of love for our Jewish identities and community, while also grappling with the cultural erasure, exclusion and structural racism that we experience in Jewish spaces. Nevertheless, we are compelled to be in Jewish community because it is who we are.

Over the past month, we have witnessed a racial reckoning within Canadian institutions. Police violence against Black and Indigenous people has continued unabated, with numerous deaths, including that of D’Andre Campbell, Eishia Hudson, Jason Collins, Regis Korchinski Paquet, Everett Patrick, Chantel Moore, Rodney Levi, Ejaz Ahmed Choudry and countless others. In the United States, the tragic murders of Ahmaud Arbery, Tony McDade, Breonna Taylor, Sean Reed, George Floyd, David McAtee and Rayshard Brooks have gripped the collective consciousness and have been the catalyst for a global call to action. We have witnessed and participated in protests and in conversations for structural change across all sectors and our Jewish community is not exempt from this dialogue.

No Silence on Race is born out of the necessity for inclusivity and racial equity in Jewish spaces. We acknowledge and are grateful for the longstanding work that Jews of colour and Jewish allies in Canada and the United States have dedicated themselves to in addressing structural racism within the Jewish community.

In this letter, we call on our Jewish community to uphold the tenets of justice and equality and to commit to the creation of a truly anti-racist, inclusive and equitable Jewish community.

The work that needs to be done to achieve this vision must happen collectively and systematically. To guide its implementation, we have devised nine pillars outlined below. These pillars are intended to support Jewish congregations, federations, foundations, organizations, nonprofits and initiatives in their transformation towards greater inclusivity and equity.

If you are aligned with the creation of an anti-racist, inclusive and equitable Jewish community, we ask that you sign this letter in support [at nosilenceonrace.ca]. If you are an organization, we ask that, in addition to signing your name, you write a public statement expressing your commitment to achieving this vision.

The nine pillars are:

1) Allyship: creating anti-racist, inclusive and equitable Jewish spaces begins with each individual. We call on everyone within their organizations to make a personal pledge to the work of allyship and to devise a personal plan of 10-15 comprehensive ways they will work towards becoming strong allies and leaders in the creation of more inclusive and equitable Jewish spaces.

2) Education: engage external facilitators for organization-wide anti-racism and anti-oppression education and training led by Black Jews, Jews of colour or people of colour consultants or consulting organizations.

3) Indigenous education and relationship building: engage in education about Indigenous peoples in Canada and cultural competency training. Build meaningful relationships with local Indigenous communities.

4) Equity consultancy: work with an equity consultant with a specialization in anti-racist work to formulate a multi-year strategic plan for your organization to create a roadmap towards inclusion, equity and anti-racist practices. This includes implementing non-discrimination policies, equitable hiring policies, anti-racist frameworks for organizational decision-making and a procedure to report and investigate any breaches of this policy.

5) Employment and recruitment: implement strategies to ensure equitable representation in your staffing, as well as development and retention planning to ensure these practices are adequately conducted.

6) Equity, inclusion, anti-racism advisory: accountability is essential. Create an advisory group to ensure that the equity-and-inclusion policy and strategies implemented are upheld at all levels of the organization. Create metrics to track ongoing anti-racism work.

7) Jews of colour leadership strategy: invest in a leadership strategy to ensure that Jews of colour are poised to be adequately represented in leadership roles in the community. This can include mentorships, educational scholarships and project grants.

8) Programming/events/partnerships: commit to more programming and partnerships with cultural institutions, with the goal of engaging in and elevating a diverse range of Jewish diasporas and histories.

9) Amplify the voices of Jews of colour in Canada: demonstrate explicit support for Jews of colour community groups and active initiatives. Engage in substantial outreach efforts.

We acknowledge that change takes time and recommend Jewish organizations create their own timelines for achieving the nine proposed pillars. We have designed these pillars as a guideline and we encourage all organizations to be intentional and creative in their implementation. While organizational priorities may have shifted amidst the realities of COVID-19, it is imperative that our community does not remain silent about how racial inequity plagues Jewish spaces. We look to the entire Jewish community in Canada to challenge ourselves to do more and to envision the path forward.

Jewish scholars as far back as Rabbeinu Bachya ben Asher, a significant rabbi and scholar from 13th-century Spain, call us to seek “Justice whether to your profit or loss, whether in word or action, whether to Jew or non-Jew.” So, we set our sights on July 9, which this year mark[ed] the fast of the 17th of Tammuz, where we begin the three-week period of mourning leading up to Tisha b’Av.

Tisha b’Av commemorates the destruction of the Temple. It is a time where we reflect on the divisions within our community. But, more importantly, it is a time to reflect on the cost of allowing those divisions to persist. During this holiday, we recognize the importance of taking a more active role in challenging each other and of doing more to make amends. It is in this spirit that we invite Jewish organizations across the country to engage in listening, introspection and action.

Creating anti-racist, inclusive and equitable Jewish spaces will require deep self-reflection, difficult conversations and an ongoing commitment to reimagining what the Jewish community can look like. Above all, it must be guided by the celebration of Jewish culture and a love for one another.

For individuals and organizations who believe in this movement, we invite you to join us in action by adding your name to this letter. We call on organizations to sign their name with the intention to issue a public statement by July 29, outlining your commitment to the vision of creating a more inclusive Jewish community.

The ground is shifting beneath us in ways that are undeniable and it is incumbent on each of us to play a role in shaping our collective future. When we honour our commitment to each other as Jews, our communities will reflect the beauty and diversity that truly exists within our culture.

Sara Yacobi-Harris, Akilah Allen-Silverstein and Daisy Moriyama

Hospitality & social distancing

Last weekend, one of my kids and I decided to make bourekas. Made with filo dough, ours were stuffed with two fillings: spinach and cheese, and mushroom and cheese. They were such a success that the family ate all of them in a couple days.

We marveled at how hard it was to make the filo dough into the perfect triangles we remembered, as my sister-in-law’s family holiday events often feature these. Her family is part Turkish and no Jewish holiday would be complete without some of her specialities.

We won’t be eating Aunt Jenn’s bourekas any time soon, however. She lives (with the rest of our families) in the United States and the border’s closed. Even if it were open, it’s not a safe time to travel, due to the pandemic. But, my son and I really miss her and, in our recent cooking foray, we realized that she has a lot of filo dough skills!

If you’re like us, you may be reminiscing about birthday parties or neighbourhood block parties, a backyard barbeque with friends, or even a big family get together at a picnic shelter. It seems like a really crucial part of our Jewish identities is wrapped up in food and feeding others and making them feel welcome. It’s modeled first in Abraham and Sarah’s tent, as they welcome strangers, wash their feet and feed them, but most of us have friends and family who continue to show us how to do the mitzvah of hachnasat orchim, welcoming guests.

Back in March, when our family realized that we would be home schooling for some time to come, we moved around the dining room furniture. We fit in two side tables as desks for the kids. We shifted the dining room table so that the four of us have ample room. It was the first time in my married life (22 years) that we didn’t have extra chairs at the table, “just in case” we had guests.

This definite lack of company sometimes feels sad and lonely. I’m not the only person struggling with this. However, some of the COVID-19 research seems to indicate that the virus isn’t spread via socially distanced street protests (with masks) but rather, at parties. That’s it – when we gather to eat and drink, when we forget to social distance or when we mingle with others for extended periods, we have a greater risk of getting sick.

Where does this leave us? A much less commonly known part of Jewish tradition is that of “giving people space.” Whether it’s the time that married couples spend apart each month, among those who observe the family purity laws, or the notions around tzinut (modesty) or treating your body with respect (as a temple, in fact), these aren’t the most commonly observed Jewish mitzvot these days. The notion of “space” as part of Jewish time is not very popular. However, this is precisely what I thought about as I took a long walk with my twins and one of our dogs.

It was hot. My kids know to hold hands when crossing a street and to stick close to me, but, on summer days in Winnipeg, we may stretch out a bit on the sidewalk. There’s one kid trying to catch a bug on the grassy boulevard, while another one wanders along beside me, chatting about dinosaurs. Our Gordon Setter mix, attached by a sturdy leash, doesn’t let that stop her when she sees a squirrel or bunny, and my arm shoots out across the walkway. You can imagine it – we take up room.

Our streets are wide. Most Winnipeggers aren’t wearing masks to take a walk because it’s rarely necessary to be anywhere near others unless they are relatives. When I see someone coming, I call everyone together. We gather closer to social distance from whomever is passing.

On this morning, the first adults who passed us, strangers who went by one at a time, made no effort to social distance, they didn’t greet or acknowledge us. I herded all four of us to the side, quickly. It is somehow always my job each time to create social distance. (I’ll note here that these adults were in the 60-and-up category. None of them was a young adult, the age group blamed in the media for being lax when it comes to taking care during a pandemic.)

By the time a third person came by, I was wary, already organizing kids and dog to swerve into someone’s front walk way. To my surprise, this person saw what I was doing. She smiled and walked in an arc onto the grass to give us room. I thanked her, we chatted briefly. We all smiled. I was so grateful.

Then something struck me. True hospitality is anticipating someone’s needs and graciously trying to meet those needs. Hospitality doesn’t have to be about feeding others or welcoming them in. Yes, we need to feed those who are less fortunate but, probably, we don’t need to insist on cooking for other gatherings personally in order to provide everybody food and drink.

Also, welcoming and greeting others, treating them graciously, doesn’t require bringing anyone into our houses (or, in Abraham’s case, a tent). It might mean ceding the sidewalk, smiling and saying hello to others as you pass – at a distance. It might include trimming your hedge so that there’s room on that sidewalk for a wheelchair or stroller to pass.

These are Jewish concepts: in protecting a life, treating bodies respectfully and giving others the right amount of space, we practise a kind of hospitality. This means caring about others and anticipating their needs.

So, please, when you see that mom with several kids, a person using a wheelchair, someone carrying a heavy load or someone pushing a double stroller on the sidewalk, give way and step aside. It’s the right – and the kind, hospitable – thing to do.