Or Shalom – Jewish Independent

Milestones … Shapira, Or Shalom, Baumel Joseph, Respitz & Krug

Adi Shapira brought home a silver medal for British Columbia in the 2019 Canada Winter Games. (photo by Peter Fuzessery Moonlight Canada)

From Feb. 15 to March 3, Red Deer and central Alberta hosted the 2019 Canada Winter Games. Among those taking home a medal was Adi Shapira.

Winning the silver in the archery recurve, individual female event, Shapira said in a Team BC article, “It is an amazing reward for all the training I have been doing and it is just an amazing accomplishment.”

photo - Adi Shapira prepares for a shot — Adi Shapira prepares for a shot. *(photo from Team BC)*

According to the Canada Winter Games website, Shapira, “who had taken up archery following a school retreat in grades 8 and 9, fought hard in the gold medal match, but Marie-Ève Gélinas, came back to win the gold for Quebec.”

Shapira, 16, is part of the SPARTS program at Magee Secondary School, which is open to students competing in high-performance athletics at the provincial, national or international level, as well as students in the arts who are performing at a high level of excellence. Last November, she won the qualifying tournaments against other female archers ages 15 to 20 to represent the province of British Columbia in the February national games.

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photo - The 2019 Stylin’ Or Shalom fashion models — The 2019 Stylin’ Or Shalom fashion models. *(photo from Or Shalom)*

Stylin’ Or Shalom on Feb. 20 was not just a beautiful evening: the event raised $1,600 for Battered Women’s Support Services so that they can continue their important work.

Models for the fashion-show fundraiser were Ross Andelman, Avi Dolgin, Val Dolgin, Carol Ann Fried, Michal Fox, Dalia Margalit-Faircloth, Helen Mintz, Ana Peralta, Avril Orloff and Leora Zalik. About 50 people attended and, between cash donations and purchases from the My Sister’s Closet eco-thrift store, this year’s show raised about $600 more than did the inaugural Stylin’ Or Shalom event held in 2017. In addition, many people brought clothing donations, which will be sold at the store, generating further funds for the organization.

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The Association for Canadian Jewish Studies has announced that Dr. Norma Baumel Joseph is the 2019 recipient of the Louis Rosenberg Canadian Jewish Studies Distinguished Service Award. Joseph brings together the highest standards of scholarship, creative and effective dissemination of research, and activism in a manner without rival in the field of Canadian Jewish studies, as well as being a respected voice in Jewish feminist studies more broadly.

photo - Dr. Norma Baumel Joseph — Dr. Norma Baumel Joseph

Joseph’s scholarship is remarkable for her mastery of both traditional rabbinic sources and anthropological methods. Her work on the responsa of Rabbi Moses Feinstein, including an award-winning article published in American Jewish History 83,2 (1995), is based on a close reading of some of the most technical and difficult halachic texts. Her mastery of these sources is also apparent in articles on women and prayer, the mechitzah, and the bat mitzvah. She has used her knowledge of halachah in her academic work on Jewish divorce in Canada, including an article in Studies in Religion (2011) and is a collaborator in a recently awarded grant project, Troubling Orthopraxies: A Study of Jewish Divorce in Canada.

As a trained anthropologist and as a feminist, she realizes that food is also a text and she has made important contributions to both the history of Iraqi Jews in Canada and to our understanding of the history of food in the Jewish community. Her Social Sciences and Humanities Research Council of Canada (SSHRC)-funded research has resulted in recent essays such as “From Baghdad to Montreal: Food, Gender and Identity.” Her ongoing reflections on Jewish women in Canada, first appearing as early as 1981 in the volume Canadian Jewish Mosaic, are foundational texts in the study of Jewish women in Canada.

Joseph has chosen to disseminate her research and wisdom in a variety of ways. Her undergraduate and graduate students at Concordia praise her innovative student-centred teaching. Recently, she instituted a for-credit internship at the Alex Dworkin Canadian Jewish archives, which has been beneficial to both the student and the archive. She is in demand as a lecturer in both professional and lay settings. Her work in film has reached a wide audience. In Half the Kingdom, a 1989 NFB documentary on Jewish women and Judaism, she explores with sensitivity the challenges – and rewards – of being both a feminist and an Orthodox Jew. She served as consultant to the film, and was a co-author of the accompanying guidebook.

Since 2002, Joseph has also committed herself to public education by taking on the task of writing a regular column on Jewish life for the Canadian Jewish News. Her views are based on a deep understanding of Judaism and contemporary Jewish life and are worthy of anthologizing.

Joseph is a founding member of the Canadian Coalition of Jewish Women for the Get and worked for the creation of a Canadian law to aid and protect agunot. As part of her Women for the Get work, she participated in the educational film Untying the Bonds: Jewish Divorce, produced by the Coalition of Jewish Women for the Get in 1997. She has also worked on the issue of agunot, as well as advocated for the creation of a prayer space for women at the Western Wall among international Jewish organizations.

Joseph helped in the founding of the Institute for Canadian Jewish Studies at Concordia, and convened the institute from 1994 to 1997, when a chair was hired. She was also a founder and co-director of Concordia University’s Azrieli Institute for Israel Studies. In 1998, she was appointed chair of the Canadian Jewish Congress National Archives Committee, and has remained in the position since then, under the new designation of chair of the advisory committee for the Alex Dworkin Canadian Jewish Archives (CJA). In this capacity, Joseph has been a forceful and effective advocate for protecting and promoting the preservation of Canadian Jewish archival material and for appreciating the professionalism of the staff. She has lent her time and experience to multiple meetings and interventions at various crucial junctures in the recent history of the CJA, during which she has balanced and countered arguments that would have led to the dissolution or extreme diminishing of the archives as we know it. Her work on behalf of the archives has drawn her into diverse committees and consultations. Notably, she contributed her expertise to the chairing of a sub-committee convened by Parks Canada when their Commemorative Places section was in search of Canadian Jewish women-related content. Her suggestions made during the 2005 meetings have resulted in several site designations over the course of the past 12 years.

Joseph has had a unique role in Canadian Jewish studies and Canadian Jewish life, and is richly deserving of the Louis Rosenberg Award.

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In February, Janie Respitz of Montreal won the prize for best interpretation of an existing Yiddish song at the final Der Idisher Idol contest in Mexico City. She performed “Kotsk,” a song about a small town in Poland, which was the seat of the Kotsker rebbe, the founder of a Chassidic dynasty in the 18th century. The win included $500 US.

Respitz holds a master’s degree in Yiddish language and literature and, for the past 25 years, has performed concerts around the world. She has lectured and taught the subject, including at Queen’s University and McGill University, and is on the faculty of KlezKanada, the annual retreat in the Laurentians.

Respitz was among nine finalists, both local and foreign, who were invited to perform at Mexico City’s 600-seat Teatro del Parque Interlomas before a panel of judges and a live audience.

The competition is in its fourth edition, but Respitz only heard about it last year. She submitted a video of her performing “Kotsk” in September and received word in December that she was in the running.

A Yiddish song contest in Mexico City may seem odd, but the city has a large Jewish community, many with roots in eastern Europe, much like Montreal. The winner for best original song was Louisa Lyne of Malmo, Sweden, who’s also a well-established performer of Yiddish works.

– Excerpted from CJN; for the full article, visit cjnews.com

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On March 14, at the New School in New York, the National Book Critics Circle (NBCC) announced the recipients of its book awards for publishing year 2018. The winners include Nora Krug, who was given the prize in autobiography for Belonging: A German Reckons With History and Home (Scribner). “Krug creates a stunningly effective, often moving portrait of Krug’s memories and her exploration of the people who came before her,” said NBCC president Kate Tuttle.

Krug’s drawings and visual narratives have appeared in the New York Times, Guardian and Le Monde diplomatique. Her short-form graphic biography Kamikaze, about a surviving Japanese Second World War pilot, was included in the 2012 editions of Best American Comics and Best American Nonrequired Reading. She is the recipient of fellowships from the Maurice Sendak Foundation, Fulbright, the John Simon Guggenheim Memorial Foundation, the Pollock-Krasner Foundation, and of medals from the Society of Illustrators and the New York Art Directors Club. She is an associate professor at Parsons School of Design in New York and lives in Brooklyn with her family.

The National Book Critics Circle was founded in 1974 at New York’s legendary Algonquin Hotel by a group of the most influential critics of the day. It currently comprises 750 working critics and book-review editors throughout the United States. For more information about the awards and NBCC, visit bookcritics.org.

Breaking new ground

Or Shalom’s Rabbi Hannah Dresner is both the first woman and the first Jewish Renewal rabbi to be elected head of the Rabbinical Association of Vancouver. (photo from Or Shalom)

“I grew up in a household of many amazingly powerful spirits,” Rabbi Hannah Dresner of Or Shalom Synagogue told the Independent. “My parents’ circle of friends loomed larger than life.”

Dresner has memories of playing ping-pong with Jesse Jackson, making paper dolls with Abraham Joshua Heschel and being read bedtime stories by Elie Wiesel. Her father, Samuel Dresner, was a rabbi and a renowned scholar of Chassidic thought. He was a close personal disciple of Heschel, who is widely regarded as one of the most important theologians and Jewish ethicists of the 20th century.

Dresner, herself an artist, dancer and academic for years before heeding the call to become a rabbi, walks softly and carries a big soul. Since coming to Vancouver to head Or Shalom after Rabbi Laura Duhan Kaplan stepped down from the pulpit to take on a role at the Vancouver School of Theology, Dresner has made waves by bringing a new range of creative programming to the shul. Events have included a dance troupe performing an interpretation of a Chassidic tale to live jazz music, a Shabbaton on Jewish wisdom about the afterlife, and guest Rabbi Benay Lappe teaching how to queer the Talmud.

Most recently, Dresner has again broken new ground in Vancouver, by being chosen head of the Rabbinical Association of Vancouver. She is both the first woman to hold the position and the first Jewish Renewal rabbi.

The Jewish Independent spoke to Dresner just days after she had convened her first meeting as chair. She said she was heartened to see that her election was a comfortable choice for the mainly male membership of the RAV – Rabbi Carey Brown is also a member – and an exciting opportunity for her to serve both her own shul community and the wider Vancouver Jewish community.

“I see this as a way for Or Shalom to be more visible as a legitimate part of the Jewish community of Vancouver, to bring our own sensibility to fostering kinship between rabbinic colleagues, and an opportunity for myself to serve the Jewish people,” she said.

So far, Dresner – who said she is very much still learning the ropes of the RAV – has innovated by introducing a session of group Torah study into the association’s meetings.

photo - Rabbi Hannah Dresner — Rabbi Hannah Dresner *(photo from Or Shalom)*

Dresner is known for combining traditionalism and progressive Judaism, including a commitment to “deep ecumenicism,” an openness to the wisdom not just of the different denominations of the Jewish community but the different religious traditions of humankind. This is what drew her to the Jewish Renewal movement founded by Reb Zalman Shachter-Shalomi. Renewal is known for its embrace of both traditional liturgy and observance and Torah study with feminist, ecological and ecumenical perspectives.

She said, “My job here [at Or Shalom] is to really nurture the historic members and create a space that is bold and fresh and open and willing to embrace our contemporary thoughts and needs, and to be truly inclusive; to nurture the old and to welcome and open as many portals as possible.”

Before becoming a rabbi, Dresner went to Barnard College to study dance and art then taught at the Ramaz School in New York. She went to graduate school at the University of Chicago and got her master’s in fine arts, becoming an exhibiting painter at a blue-chip gallery, with a career as a working artist while teaching in MFA programs. Her longest tenure was at Northwestern University for 10 years, where she was tasked with inventing new undergraduate courses across the arts.

When Dresner got married and had children, she felt the need for a prayer space tolerant of young mothers, a community in which to raise kids. She founded the Lomdim Chavura, which some quipped stood for “lean, mean davening machine.” The group met on Shabbat mornings and co-parented – they “birthed each other’s babies into life, and doula’d community members into death as well,” said Dresner.

“It was spiritual improvisation,” she said, noting that the chavura regularly gathered to experiment with new forms of expression. It was within that space that Dresner became interested in leadership and discovered davening and ritual as new spaces for her creative expression. She began seeing Jewish communal life as another way of being an artist in the world.

“Everything was woven together in our communal life,” said Dresner. “We made sukkot out of gourds or sunflowers. Ritual life was part of gardening, was part of cooking, was part of life and dance and art.”

Dresner said her discovery of the seamlessness of those things made her transition into the rabbinate very natural. “It is about translating those family expressions into a larger family,” she said.

Dresner had begun studying Chassidic texts while still an MFA advisor, to feed her soul and connect again with the spiritual milieu of her childhood. “We used to study the Sefer Ba’al Shem Tov every Shabbat afternoon,” Dresner said of her early childhood immersion, “and we sang niggunim until dark and then made Havdalah.”

Dresner’s study of Chassidus gradually blossomed into studying for the rabbanut. “I’m not really in rabbinical school,” she told herself. “I’m just taking these classes.”

Dresner was eventually ordained as both a rabbi and mashpia ruchanit (spiritual counselor). She has been two different kinds of CLAL fellow, in the Rabbis without Borders and Clergy Leadership Incubator programs.

During her rabbinic studies, Dresner was close with Daniel Siegel, the founding rabbi of Or Shalom, and she was excited when a job opening arose at the synagogue. “Coming here to the congregation that he founded had a lot of meaning to me and I had a lot of respect for Laura, the previous rabbi, as an intellectual as well,” said Dresner.

In 2001, Dresner had gone to Berkeley with husband Dr. Ross Andelman to focus on integrating their families. They made a deal: she had left her dream job and moved for him, and he would repay the favour after the kids had graduated high school. Once Dresner was ordained as a rabbi with ALEPH, Andelman, who is known in the Or Shalom community as “the rebbetz” (a play on the traditional name for the rabbi’s wife, rebbetzin) was true to his commitment and left his job as medical director of a county mental health system in Northern California to come here. “He’s a man who acted on his feminism,” said Dresner.

One of Dresner’s first calls to public duty as head of the RAV came on Oct. 28, when she led the vigil remembering the victims of the Pittsburgh massacre, which claimed the lives of 11 Jews.

Matthew Gindin is a freelance journalist, writer and lecturer. He is Pacific correspondent for the CJN, writes regularly for the Forward, Tricycle and the Wisdom Daily, and has been published in Sojourners, Religion Dispatches and elsewhere. He can be found on Medium and Twitter.

Talks on animals, ethics

Jeffrey Cohan of Jewish Veg speaks at a few local venues next week. (photo from Or Shalom)

There is no disputing the notion that God intended for us to eat a vegetarian diet, though eating meat out of necessity is permitted, according to Jeffrey Cohan, executive director of Jewish Veg, who will be in Vancouver next week for three presentations on animals and ethics.

Cohan’s father passed away at the age of 52 from a heart attack, when Cohan was 12 years old. “That’s always been in the back of my mind – what I can do to avoid the same fate,” Cohan told the Independent. “But, for the first 40 years of my life, I was a passionate meat eater and, although I was in good shape, I knew I needed a dietary change, as my cholesterol was up to 100 and I was approaching the age where my dad experienced heart disease.”

Cohan recalled a Simchat Torah when he was in his early 40s. The Torah reader came to a verse wherein God says to eat only plants and, for the first time, the possibility of being a vegetarian resonated with Cohan, and he and his wife immediately changed their diet. That was about 11 years ago.

“Then, I started researching intensively what the rest of the Torah and other Jewish texts said about this issue,” said Cohan. “I found out about an organization called Jewish Vegetarians of North America (JVNA). I was very excited. It was getting word out that this is what the Torah and our tradition actually says. At the time, I was working at the Jewish Federation of Greater Pittsburgh.”

Looking further into JVNA, Cohan learned, to his dismay, that it was run by only two volunteers, had an outdated website and no real relationships with the institutional Jewish community. This spurred him to go to New York to meet with these volunteers and a few others who were involved. He gave a presentation about what they could do to build up the organization. They asked him to become JVNA’s executive director – and Cohan said yes.

Since then, JVNA, which is now called Jewish Veg, has gone on to form relationships with some of the biggest Jewish organizations, said Cohan, including “those that deal with the demographic group most receptive to our message – young adults – partnering with Hillel.

“We created the first-ever vegan Birthright trips,” he added. “It’s been very gratifying. We are heading to Vancouver next, which is pretty exciting, being the first time we’ll give presentations in Canada…. Judaism, even when we were living in ghettos in Europe, does not exist in isolation. It is affected by external society to a great extent. Especially in America and especially in the 20th and 21st centuries in America and Canada, it’s been a two-way relationship.

“If you look at every social justice movement that has achieved success in the U.S. in the last 120 years – women’s rights, organized labour, the civil right movement, the LBGTQ movement – every one of these movements has had Jews involved in the leadership,” he said. “And this movement cannot be the exception. It goes back to the very raison d’être (reason for being) in Judaism, which is that we weren’t just given the Seven Laws [of Noah]. We were given a much higher bar to live up to. And, therefore, it is incumbent on the Jewish community, on this movement, to be at the forefront as we have been in other social justice movements. That’s exactly why Jewish Veg’s work is so important, because we’re mobilizing the Jewish community.”

According to Cohan, the work Jewish Veg is doing is inspiring the Christian community to follow suit. As an example, he said he was told by a longtime member of the Unity Church that they are creating a movement within their faith called Unity Veg.

Israel has become one of the most the most vegan-friendly countries in the world, said Cohan. “We actually … point towards Israel as an example for Canadian and American Jews to follow,” he said. “Jews speak on college campuses here [in the United States] about what’s going on in Israel and why they should be following its lead.”

While Cohan’s trip to Vancouver is the first for Jewish Veg in Canada, he is planning to soon speak in Toronto, Montreal, Winnipeg, Calgary and Edmonton.

Cohan hopes all people will become vegetarian one day, but his current aim is to meet people where they are. “We have something called our Veg Pledge program, which you can see on our website, which helps people transition to plant-based diets,” he said. “We don’t just come in, love them and leave them. We give them an opportunity to use our free resources to transition to plant-based diets at the pace that works for them.

“The way it’s structured,” he explained, “is that you start with a pledge, which can either be sticking your toe in the water or diving in head first, based on your comfort level. We really believe that helping people with the how is just as important as the why.”

During his visit here, Cohan will make three presentations: one hosted by the Vancouver Humane Society on Oct. 16, 7 p.m., in the Alma Vandusen and Peter Kaye rooms at Library Square Conference Centre; one at Or Shalom Synagogue on Oct. 18, 7:30 p.m.; and one at the University of British Columbia on Oct. 19, 1:30 p.m., hosted by Hillel BC at a Schmooze & Schmear gathering.

“I think a question you’ll hear many Jewish people ask is, ‘How does the Torah apply to our modern lives?’” said Shelley Stein-Wotten, program coordinator at Or Shalom. “We found it fascinating that Jeffrey’s own path to going vegan stemmed from his study of Torah and we wanted to provide an opportunity for him to share his story and create a space to have an open dialogue around if, as individuals and as a community, we can establish a Jewish framework to address climate change and make healthful food choices, which have inherent connections.”

Rebeca Kuropatwa is a Winnipeg freelance writer.

Rabbi chosen as a fellow

Rabbi Susan Shamash began a fellowship with Rabbis Without Borders this month. (photo from Susan Shamash)

“Rabbis Without Borders addresses borders within Judaism,” said Rabbi Susan Shamash, one of two Canadian rabbis who began a fellowship with Rabbis Without Borders (RWB) this month. “The fellowship aims to span denominations and to break down barriers between rabbis of different denominations, so that they can cross the borders and collaborate.”

While at a Shabbaton led by RWB when she was a rabbinical student, Shamash became interested in the Clal fellowship. Established in 1974 by Rabbi Irving Greenberg and Elie Wiesel, Clal’s “mission has been to help prepare the Jewish people for the unprecedented freedom and openness of North America,” notes the announcement of Shamash’s acceptance into the competitive program, which began in 2008.

Shamash told the Independent that RWB tries to develop rabbis who are able to think and work outside the box while working inside specific communities. Although based in the United States, Clal welcomes Canadian rabbis to its fellowship and, this year, Rabbi Denise Handlarski of Toronto’s Oraynu, a secular humanist congregation, was also accepted.

Shamash completed her rabbinical training in January 2017, obtaining semichah (ordination) from Aleph: Alliance for Jewish Renewal, after a decades-long career as an administrative law judge. Shamash received semichah with four others at that year’s Ohalah conference in Boulder, Colo., from a large number of rabbis, 10 of whom signed her certificate. Her training was overseen, as are all Aleph rabbinic trainings, by a committee of three. In her case, it was Rabbi Victor Gross, Rabbi Hanna Tiferet Siegel (one of the founders of Vancouver’s Or Shalom) and Rabbi Laura Duhan Kaplan (formerly spiritual leader of Or Shalom, now on the faculty of Vancouver School of Theology).

Shamash has been involved with Or Shalom since it started and counts the founding teachers, Siegel and her husband Daniel, among her mentors, as well as Duhan Kaplan, who is delighted to have her aboard. “As a longtime member of the RWB network, I’m delighted that Rabbi Susan Shamash will join us,” Duhan Kaplan told the Independent. “We need more Canadian voices like Rabbi Susan, willing to creatively address emerging issues in our religious and cultural life.”

“I am excited to join Rabbi Laura Duhan Kaplan and [Or Shalom] Rabbi Hannah Dresner in bringing the deep wisdom of this fellowship to Metropolitan Vancouver,” said Shamash.

“I went into law school because I needed a professional skill, and it was a wonderful and rewarding career,” she explained. “I met Rabbi Daniel Siegel while at school – he was a Hillel director at the time and just founding Or Shalom. I learned a lot under his and Hanna Tiferet’s mentoring.”

Although Shamash enjoyed her judicial career, she said she is deeply satisfied with her transition to a second career. “In some ways, I came home, even though I really loved the law,” she said. “I might have become a rabbi for my first career but, at that time, it was not at all encouraged [for a woman]. I was very interested in the study and the prayer life as a kid.”

Primary areas of interest for Shamash include interfaith ceremonies and outreach to underserved Jewish communities, both of which she thinks the fellowship will help equip her for. “The fellowship will inform the work that I do with interfaith families or marriages between observant Jews and unaffiliated Jews or non-Jews, as well as working with people who want some Yiddishkeit for ‘hatching, matching and dispatching,’ as they say, the cycles of life, but want that outside of synagogues and institutions,” she said. “I would also like to take Judaism [beyond] the Lower Mainland and bring Jewish experience to smaller communities in B.C.”

She said there is a lack of diverse offerings for Jews outside of major urban centres, and she would like to help fill that gap.

Shamash currently teaches Talmud at Or Shalom, where she delights in making the study available to people who might otherwise not have access to it. She is hoping, over the years to come, to collaborate with others in the Jewish community to increase the options for serious adult yeshivah-style learning for the non-Orthodox.

Transforming Judaism

Rabbi Benay Lappe, founder and rosh yeshivah of Svara, in Chicago, taught Talmud at Congregation Or Shalom earlier this month. (photo from Or Shalom)

“For all you straight folks, let me tell you – you’re all queer. Your job is to find that queer part of you, wear it on you, walk it through the world. That’s how the world changes.”

Rabbi Benay Lappe, founder and rosh yeshivah of Chicago’s Svara: A Traditionally Radical Yeshivah, made this observation during a lecture at Congregation Or Shalom on March 10. Lappe is a passionate and unique teacher of Talmud, who is “dedicated to bringing the Talmud to the 99%,” meaning the majority of Jews who do not study it.

As Lappe explained at Or Shalom, there are three kinds of queer. The first refers to, as she put it, “me, a lesbian woman, and other people with non-heteronormative sexualities or folks who are trans or non-gender-conforming. The second refers to those who ally themselves with queers, embracing queer culture and rights. The third category is someone profoundly ‘othered’ or marginalized, who owns that experience and walks it through the world as a critique to the mainstream.”

It is in the third sense of the word that Lappe addressed the audience. “The rabbis who wrote the Talmud were a small group of queer, fringey people,” she said, explaining that the talmudic sages were a small group of Jews who responded to a time of crisis in Jewish history with radical creativity. When the Temple was destroyed after centuries of colonization at the hands of the Romans, only one group was poised to respond effectively – the sages who wrote the Mishnah, and their spiritual descendants, who later wrote the Talmud. “When the master story doesn’t work anymore,” said Lappe, “it matters how you respond.”

According to Lappe, for the Jews of that time, some retreated into the old story and built walls around it, many abandoned the Jewish story and assimilated, and a small group remained faithful to the Torah while radically transforming and updating it. The Talmud, she explained, records for posterity how the rabbis evolved Judaism. “The rabbis knew that master stories change,” she said, “and they encoded a set of mechanisms into their new master story that enabled constant change.”

photo - Talmud workshop at Or Shalom — *(photo from Or Shalom)*

The “new master story” is embedded in the Talmud, which was updated to reflect changing moral and social sensibilities. It shifted Judaism from a Temple-based religion practised in Israel to a home- and synagogue-based one founded on a communal and personal discipline of halachah (Jewish law) that could be practised anywhere. Lappe believes that, through studying the Talmud in a non-fundamentalist way, in a way that gives primacy to the power of our reason and moral intuition in confrontation with the text, we can learn lessons for how to transform and vitalize Judaism today. (Reason is “svara” in Aramaic, the name of her yeshivah.)

According to Lappe, Judaism is once again going through what she calls a “crash,” a shattering of its master story, and the study of Talmud provides us with case studies in how to respond.

Lappe has an enthusiastic supporter in Or Shalom’s Rabbi Hannah Dresner.

“I have known Rabbi Benay for many years; we shared a spiritual community in Chicago,” said Dresner. “She is fun and funny and tough and with the quickest mind. Her crash theory is a different languaging of Reb Zalman Schachter-Shalomi’s theory of paradigm- shifted halachah. This is based on the truth that halachah, as a path, is meant to evolve and move forward, alive in the pilpul, in the wrestling of how we can enact Torah now, in our authenticity.” (Schachter-Shalomi is the founder of the Jewish Renewal movement to which Or Shalom belongs.)

“I always thought I was at the margins of Judaism, being a queer Jewish woman,” said Alicia Jane Fridkin, who attended the weekend teachings. “Rabbi Benay helped me to realize that queer people are not at the margins: we are at the forefront of an ever-changing religion. She illustrated how each era of Judaism began with radical Jews who sought to practise in new and meaningful ways, including the era of rabbinical Judaism that we have been practising for the past 2,000 years.”

Fridkin added, “I immediately blocked off the dates in my calendar for Queer Talmud Camp at her yeshivah, Svara, which I hope to attend this summer.”

Matthew Gindin is a freelance journalist, writer and lecturer. He writes regularly for the Forward and All That Is Interesting, and has been published in Religion Dispatches, Situate Magazine, Tikkun and elsewhere. He can be found on Medium and Twitter.

Life-giving practice

On Feb. 1, Sarah Peyton speaks at Or Shalom on the topic Why Love is Not Enough: Family Heartache and the Path of Repair. (photo from Or Shalom)

Have you ever longed for someone who would be able to listen to you without judgment, to every concern, fear, yearning or hurt you might have? Someone able to hold you in gentle understanding and with deep compassion all the time? Such a person does exist – within yourself. And you can find out how to meet them through the work of Sarah Peyton.

Peyton is a neuroscience educator and certified trainer of nonviolent communication, which was pioneered by American psychologist Marshall B. Rosenberg. She will introduce the latest understanding of neuroscience and the part it plays in building social and family relationships in her talk at Or Shalom on Feb. 1, called Why Love is Not Enough: Family Heartache and the Path of Repair. Peyton will show how deep, resonant empathy for oneself and the other can connect conflicting parties, even as the conflict resides within one’s own inner voice of criticism.

I met Peyton in the summer of 2015. My husband was assisting in a nonviolent communication retreat, and I had been asked to facilitate a writing session as a part of it. At the last minute, I painfully withdrew. My mother’s death, less than two years before, had left me paralyzed and in deep grief and mourning. I was not up to the task of supporting anyone, not even myself. Tearfully, I watched as my husband left for the weekend. Miraculously, my husband forgot something he needed and returned home to retrieve it. “Come back with me,” he urged. “Don’t facilitate. Just sit outside, swim, write under the trees. Get well.” I said, “Yes.”

That weekend changed my life. Peyton warmly guided a group of participants in her process of resonant language and connection. Peyton, I would come to learn, had lost her beloved son just the year before. Given that, how was it possible that she could contribute with such presence?

Over the next two years, I worked privately with her, learning about resonant language and how to live it. Last year, Norton Press published Peyton’s first book, Your Resonant Self: Guided Meditations and Exercises to Engage Your Brain’s Capacity for Healing. I interviewed her recently, in anticipation of her Vancouver talk.

DAS: What began your work with resonant language?

SP: I began this work when my 33-year-old adopted son was dying. His death took a long time, eight years. His dying began when he had a reawakening of the trauma in his family. I was desperate to save him. I began to learn and practise a way to share life and our experiences, a way to enhance life. We were all sustained by this practice, through his dying and afterwards, through our mourning. Relational language allowed us to find each other through the dark cloud of loss and death. It took me five years to write the book. I began writing it in the last year of my son’s life.

DAS: What is resonant language?

SP: Our brain has two hemispheres, and the structures of each side are different. The language centres of the left brain are instructional-based. They help us to take action, plan and strategize…. Our right brain creates a relational language where you and I are experienced together. Relational language is resonant and is the language of poetry, metaphor, visual imagery, longing, dreaming. Warmth is a way to navigate to this resonant relational right brain and create connection to ourselves and others.

A lot happens in family when we live in a world of doing in our caring for each other. A different way of being together happens in a world of relational language and resonance. This work is the work of awakening remembrance of what it’s like to reclaim our birthright, the birthright of being relational beings in a world of warmth.

What stops us from engaging in this relational right-brain language is fear. We have made, early on in our lives, promises in our hearts to prevent pain or disappointment in and for ourselves. When we recognize our own fear and the ways that we closed our hearts, we’ve taken the first steps to remember what we have forgotten. We will be reminded of what we know and have lost. We’re learning what the “garden” in our brains needs. It needs warmth.

DAS: What is your hope for your work and our world?

SP: We’re looking at a world that is split between doing and being. Brain by brain, we can change our world and change our planet. We will look at a world that is not split.

I hope that those who come to our evening will be able to discover a way to listen and know themselves differently, and to discover the pathway to their own warm, beating hearts.

* * *

Though I will always miss my mother, the terrible grey numbing grief has lifted. My heartache has become touchable, a renewal in the richness of my life lived with her. I have learned that being able to touch heartache in its many guises provides us with life-giving renewal in our relationships. Peyton’s relational emotional language is one that continually restores me to compassion and connection, with myself and others.

Dael Adams Segal is a writer and a mentor of writers. She writes midrash and prayer and facilitates women’s-centred Torah study at Or Shalom Synagogue, where she is a member.

Or Shalom’s new cemetery

Or Shalom Rabbi Hannah Dresner, reciting psalms, leads the congregation around the Or Shalom cemetery perimeter. (photo by Robert Albanese)

Or Shalom Synagogue celebrated a major milestone on Oct. 15 with the dedication of its new cemetery.

In March, after four years of discussions with the City of Vancouver, the synagogue signed an agreement for a small area within Mountain View Cemetery (MVC). The area runs along the west side of Fraser Street extending south from 33rd Avenue.

Rabbi Hannah Dresner noted that the dedication helped “connect our bayit (our home in life) to our beit kavurot (our home in death).”

The ceremony, attended by more than 50 people (and a few dogs), began with a service at the synagogue, followed by a walk along Fraser to MVC. After reciting psalms while circling around the Or Shalom cemetery perimeter seven times to consecrate the area, participants proceeded to a reception at the MVC Celebration Hall.

Or Shalom is affiliated with Aleph, the Jewish Renewal movement, whose core values support efforts to explore and redefine Jewish traditions in ways that are egalitarian and inclusive. Accordingly, the cemetery offers a choice of all-Jewish and interfaith sections, a green section and double burials.

The area contains 64 lots (burial sites). However, Jewish custom allows multiple burials in one grave in locations where land is scarce, such as Jerusalem and Vancouver. Many older Jewish cemeteries in eastern Europe followed this practice. The Or Shalom section permits two people, related or not, to share a lot. Due to the small size of the cemetery, purchases are limited to individuals who have been Or Shalom members for at least five years.

Lots are purchased directly from MVC, which is owned and managed by the City of Vancouver. MVC manager Glen Hodges supported the project from the beginning and Or Shalom member Catherine Berris, a landscape architect with Urban Systems, helped with design.

Referring to Abraham’s purchase of a cave at Machpelah to bury his wife Sarah (Bereishit/Genesis 23) as the “first Jewish cemetery,” Dresner said, “It is beautiful to be buried in community, and this is what we will now be able to provide for one another at Mountain View: community in death.”

Dodie Katzenstein is a member of Or Shalom and a founding member of the cemetery planning committee.

Faiths come together

David Coskun dances as Seemi Ghazi speaks. (photo by Matthew Gindin)

On March 9, Congregation Or Shalom, in collaboration with the Anglican Diocese of New Westminster, hosted United in Compassion, an interfaith solidarity event featuring 15 different religious leaders from diverse communities of faith.

The packed synagogue was addressed by faith leaders in clerical collars, kippot, dervish dress, imam robes and even a Zen rakusu (ceremonial garment worn around the neck). During the hour-long devotional service, each leader offered brief words and contemplations on interfaith harmony and peace.

“God created a universe filled with diversity. Every human is free to choose their own beliefs. There is no compulsion in religion,” said Imam Mohammad Shujaath Ali, a Sunni Muslim of Masjid-Ul Haqq mosque, quoting the Quran. “For society to flourish,” he said, “we need these three qualities: compassion for others, collaboration among all, and toleration of views we disagree with. All creatures are God’s family, and God loves those who treat his family well.”

The imam was followed by David Coskun and Seemi Ghazi of the Rifa’i Marufi Sufi order. Coskun, dressed in a long, white, flowing robe and tall hat, performed a hypnotizing, meditative dervish twirl, while Ghazi spoke. “The path of the Sufi, it is all about tawhid (unity),” she explained. “Because of knowing the oneness of all things, we are unafraid to turn in all directions.”

photo - Sheikh Murtaza Bachoo speaks about compassion at the March 9 gathering of faith leaders at Or Shalom — Sheikh Murtaza Bachoo speaks about compassion at the March 9 gathering of faith leaders at Or Shalom. *(photo by Matthew Gindin)*

Ghazi sang a haunting rendition of the Sufi song “I Desire Nothing But You,” commenting, “This is a love song to my brothers and sisters here in this synagogue and down south, that you flourish and are safe and protected.”

Sheikh Murtaza Bachoo of the Shia Muslim Community of British Columbia spoke about ar-rahma, compassion in Arabic, echoing the word for compassion in Hebrew, rachamim. “Compassion,” he said, “is the attribute of God we need to manifest in these times of racism, antisemitism, Islamophobia and xenophobia. God’s compassion is boundless and overflowing, and knows no boundaries among creatures.”

Rabbi Laura Duhan Kaplan, former spiritual leader of Or Shalom and current director of Inter-Religious Studies at Vancouver School of Theology, chanted verses from Genesis describing the creation of human beings in the divine image. She cited a midrash explaining that, when God says “in our image,” it is a reference to all of the different creatures, all of whom are spiritually interconnected. God blessed us, saying, “May you become diverse, may you take good care of each other, and of all creation.”

Bishop Reverend Dr. Gregory Mohr of the B.C. Synod of the Evangelical Lutheran Church in Canada read some of the official pronouncements of his order on the subject of “welcoming the stranger,” stressing that “the stranger” refers not only to newcomers to Canada but to “people already here, people maybe right next door, who we have overlooked and do not know.”

Some of the presenters offered brief devotions or meditations. Eric Kristensen of the Religious Society of Friends (Quakers) invited audience members to consider some leading thoughts from Quakers of the past into silent questioning.

Linda Mackintosh of the Sathya Sai community offered some thoughts of her guru on world peace, and Sandra Leigh of Give Peace a Chant Kirtan shared the musical chanting of the ancient Gayatri Mantra. Parvin Manshadi of the local spiritual assembly of the Baha’is of Vancouver recited a prayer for peace written by Baha’ullah, and Firdosh Mehta of the Zoroastrian Society of British Columbia shared teachings of the Zoroastrian scriptures on universal ethical values and peace. Michael Newton of the Mountain Rain Zen Community led the congregation in meditation on loving-kindness for ourselves and one another.

Bishop Melissa Skelton of the Anglican Diocese of New Westminster read two poems by secular poets – Israeli Yehuda Amichai and Palestinian-American Naomi Shihab Nye – to express the need for Israelis and Palestinians to embrace one another.

“Then it is only kindness that makes sense anymore,” concluded the poem by Shihab Nye. “Only kindness that ties your shoes and sends you out into the day to gaze at bread / only kindness that raises its head / from the crowd of the world to say / It is I you have been looking for / and then goes with you / everywhere / like a shadow or a friend.”

“In the parashah for this week,” said Rabbi Adam Stein of Congregation Beth Israel, “it says, ‘Build Me a sanctuary, and I will dwell among them.’ It does not say God will dwell in the sanctuary, but rather ‘among them.’ Tonight, I feel we have made a sanctuary for God and brought out the godliness that dwells among us.”

Or Shalom’s Rabbi Hannah Dresner closed the evening, leading the audience in a niggun, a sacred, wordless melody. She chose the Rav’s Niggun, composed by Rabbi Schneur Zalman of Liadi, the first Lubavitcher Rebbe, symbolizing the soul’s ascent to God, which is commonly sung at Lubavitcher weddings. “The melody brings out the solemnity and the beauty of when souls come together to truly connect with each other,” said Dresner. “This is what I feel we have done tonight.”

After the service, people met downstairs for food and drinks, having conversations together facilitated by a set of posted questions at each table on hope, inter-communal tolerance and peace.

Or Shalom cemetery

Vancouver City Council has voted in favour of an agreement giving Congregation Or Shalom the right to develop a section of Mountain View Cemetery for use by the synagogue’s members. This follows three-and-a-half years of discussion and negotiations with the city, which owns and operates the historic cemetery.

The agreement will provide 64 burial plots (128 if shared) for purchase by Or Shalom members. The section is located along the west side of Fraser Street, extending south from 33rd Avenue, slightly north of the original Jewish section managed by Congregation Schara Tzedeck.

The Or Shalom cemetery committee is now focusing on the layout and landscaping of the site, developing policies for rights of purchase, and planning for a formal dedication of the section.

On April 19, Rabbi Hannah Dresner and Rabbi Susan Shamash will present a teaching on halachic issues that will help the congregation shape its burial practices. A community information and feedback meeting is planned for May 11, with the dedication ceremony tentatively scheduled for June 11. Policies relating to the cemetery will be available for comment before the community meeting.

The creation of a cemetery marks a major milestone for Or Shalom, giving it, for the first time, the opportunity to provide “cradle-to-grave” services for members. All purchases will be made directly with Mountain View after being authorized by Or Shalom.

Mountain View Cemetery dates back to the early days of Vancouver. Land was set aside for the cemetery in 1886, the same year as the city’s incorporation. The second mayor of Vancouver, David Oppenheimer, secured a portion of Mountain View for Vancouver’s Jewish community.

Mountain View remains the only cemetery within the city limits of Vancouver. A visit to the grounds, open to the public, gives a view of the past 130 years, with graves dating from the Gold Rush era, through two world wars and other military conflicts and various epidemics. It provides a glimpse at the ongoing growth of diversity in the city’s population.

The idea for an Or Shalom section of Mountain View came about somewhat coincidentally, when, in October 2013, several Or Shalom members – including Dodie Katzenstein, Marty Puterman, Pat Gill and John Fuerst – attended a walking tour of the cemetery sponsored by Schara Tzedeck and the Jewish Museum and Archives of British Columbia. This ad-hoc planning committee, with the board’s consent, began to explore the possibility of finding space for the Or Shalom community. Working with the cemetery’s manager, Glen Hodges, the committee was able to negotiate a legal contract with the City of Vancouver, which City Council approved on Feb. 8.

The cemetery committee, in addition to its four original members, now includes Dresner and Shamash, with input from Dave Kauffman. Catherine Berris, an Or Shalom member and an experienced landscape architect with a special interest in cemeteries, has volunteered her assistance in planning the site.

More information will be provided as the project proceeds.

Chatting with my father’s G-d

I am 69 years old and I have been living with multiple sclerosis for the last 29 years. During that time, my disability has affected my spirituality, and vice versa.

I grew up with Orthodox Jewish maternal grandparents in the same house as my less-than-Orthodox parents. Spirituality is about love if it is about anything, and my earliest memories of spiritual experience are all tied up with my love for my grandfather and his for me.

I was very close to my grandfather, Shmuel (Samuel) Silberberg. He died when I was 12, but until then, for as long as I can remember, I sat with him in the synagogue in the rows closest to the ark. There was a sense of belonging – those old guys were connected. Looking back, it is funny that I had a strong sense of belonging where I definitely did not belong. Young girls were not wanted there. But my grandfather belonged, and it was clear to all that he thought I belonged with him. He was not argued with. Even my father, Moishe (Morris) Novik, sat with the other 50 regular guys in the middle toward the back. He sat where he belonged, which was not up front with me and the old guys.

After my grandfather died, there was no more sitting with the old guys in the synagogue. I got sent upstairs to sit with my mother and the rest of the women. It just wasn’t the same. There was one row of old women who had that aura of belonging, but the other women were chatting or moving around. My connection to Judaism drifted away.

Around 1978, I went to visit my parents in New York. To my chagrin, I realized that my children, ages 8 and 6, knew nothing about being Jewish and knew plenty about Christianity. Oops. If I didn’t give them a sense of being Jewish, our dominant Christian culture would move in. When I returned to Vancouver, I searched for a place our family would fit. For a single, lesbian, politically active welfare mother, this wasn’t easy. But the children and I persevered, and we found the Peretz Shul (officially the Peretz Centre), a progressive secular Jewish place of education and culture. Our Jewish identity was saved – we had an anchor. I came to see spirituality as the sense of belonging that I remembered and that I needed for my children. Every Sunday I took them to the Jewish school and, once a month, there was a potluck lunch following. The kids had secular bar and b’nai mitzvah, and all was well.

By 1988, the woods and physical movement were my spirituality. My son had moved out on his own and my daughter was staying with family in California, so I hiked, cross-country skied, and spent time in British Columbia’s backcountry. The woods and mountains were my holy places, my grounding and my anchor. I found it impossible to wander in the beauty and not feel in every fibre of my body that I was part of something so much bigger than I.

Enter primary progressive multiple sclerosis. In this type of MS, disability gets steadily worse, without pause or remission. And my world was – and is – turned upside down. In the midst of this chaos and uncertainty, where was my anchor now?

In 1989, I took a medical leave from the travel agency I owned and moved to an A-frame home on friends’ property in Mission, B.C. No electricity, no running water. I chopped lots of wood. My MS moved slowly. I could happily live in the bush while trying to sort out what it all meant. I was blessed to find a weekly aboriginal healing circle, through the Mission Indian Friendship Centre, that warmly welcomed and grounded me.

Back on the farm, I walked with the dogs to the waterfall and talked to G-d, the G-d who was and is very much my father’s G-d. He had a personal relationship with G-d and, as a kid, I learned from watching him. When we went to the cemetery, he chatted with his dad and mom. He would stand by their graves and have long, friendly conversations, and I would watch with awe how the talks were never solemn, just friendly and intimate. When he was done, he would always ask if I had anything to add. I would shake my head and he would smile. There was never any pressure that I should talk.

The important lesson I learned was that it is OK to talk to dead people. And they will listen – they are interested. I spoke about this lesson at my father’s funeral. When one of my children or I had a problem, some people would say, “I’ll pray for you.” My dad would say, “I’ll talk to my friend upstairs for you.” He was just a regular guy who spoke about his friend upstairs in the way he would talk about any neighbour. For me, as a child and even now, this relationship is soothing and comforting.

With the chaos that MS brings to my life, sometimes a breakthrough comes when I can step back from the insurmountable roadblocks and see them instead as stepping stones on my path. This is difficult for me. My first impulse is to kick, scream and deny every new loss. Yet it is crucial to see the stepping stones so I can move forward. I remember that from hiking.

In 1990, I was back on my porch in Vancouver and missing the aboriginal healing circle. I thought, “Wait, I have my own ritual.” Around this time, my son, who had just become a father, said, “Mom, it’s time to go to synagogue.” And I said, “I know where to go.” We went to Or Shalom, where I found much grounding and a sense of community. I told a friend at Or Shalom that I hadn’t been to synagogue in 30 years. She just said, “Welcome home.” And home it was to me, my son and my granddaughter. Over the years, people have asked, “How did you manage to get your son to come to synagogue?” And I tell them it was his idea.

A few years later, in 1994, I wanted a way back to the woods. I had heard of therapeutic horseback riding, and I thought that, with the horses, I could get there. My first lesson, just 10 minutes of riding, felt great. I was convinced that this was going to sort out my hip joints, legs and back. That happened, and the surprise was that my soul and psyche were also woken up. I always felt like I had just done something grand. I, who don’t often feel proud of myself, suddenly felt quite proud for getting on this obstinate horse, Brew. He was an elderly, beautiful chestnut gelding. But strong-willed, like me. Before I got on a horse, I would always have a minute where I thought, I am insane to climb all the way up there. But, as soon as I got up there, I felt wonderfully alive. The day I rode Visteria, a big 16-hand chestnut mare with an amazingly smooth walk, it was like gliding along on top of the world. My hips unlocked and I felt my spirit rising.

For a few years, those horses were my anchor, my connection and my strength. Riding gave me back the joy of moving. I began to realize again how much my sense of spirituality was connected to physical movement. Hiking, long walks, swimming and horseback riding put me in a place where I could be connected to G-d, where I could feel myself part of a larger whole. But, with MS, there was one loss after another. I went through several aids: cane, then walker, then scooter, then horses.

Before the MS diagnosis and the losses in mobility, did I talk to G-d? Not much. The first conversations I remember happened in my year in Mission, during my daily hikes to the waterfall, with G-d and the dogs my daily company.

Now, with my mobility much more compromised, I still find G-d time where I can. The conversations now centre on “meaning.” What does this new life mean? What am I supposed to be doing? And so often G-d answers, “Go write.” I complain about the endless health maintenance that leaves so short a day, and G-d answers, as she always has, “Go write.”

Can I say exactly where spirituality is in my life and what it means for me? I am still a tad confused. Primary progressive MS slowly and persistently takes stuff away, so, in the 29 years of the illness, I have reinvented myself over and over and over again. The long hikes are just a memory, and I don’t often get out of my house to my synagogue anymore. Now that my physical movement is so limited, will I find a way to grow more spiritually?

Still, when I need spiritual guidance, I ask my father to talk to his friend upstairs. My father smiles and says, “You can talk yourself now, you know.” We both know that I do have my own conversations. But I still like using him as my go-between.

Ellen Frank was a writer, activist, mother, grandmother and retired travel agent, author of Sticks and Wheels: A Guide to Accessible Travel on the Lower Sunshine Coast (Ouzel Publishing, 2006), Taking the Reins (Kindle, 2011) and several articles published in anthologies and in periodicals, including the Jewish Independent. She lived with primary progressive multiple sclerosis from 1988 to her death in January 2017.