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Israeli envoy hopeful

Iddo Moed, Israel’s ambassador to Canada, was in British Columbia to promote partnerships. (photo by Pat Johnson)

Iddo Moed, Israel’s ambassador to Canada, was in Vancouver last week, meeting with businesspeople, university administrators and the Jewish community. It was his second visit to Vancouver since his appointment as ambassador a year ago.

Moed hopes to establish and expand collaborations between Israeli and Canadian academic institutions in the fields of medicine, agriculture, artificial intelligence, cybersecurity and applied research in many disciplines, as well as introduce business leaders from both countries to one another to encourage possible partnerships. He plans to bring some of the leading figures in various Israeli sectors on a cross-Canada road show, possibly early in 2025.

In a discussion with the Jewish Independent and three other media outlets, the ambassador focused on antisemitism in Canada and especially the climate on campuses.

“Most disturbing me at this time is the rise of antisemitism in Canada,” he said. “It’s something that is beyond what has happened in the past.… I am concerned because I see that Jewish communities feel less protected. Jewish students at universities feel intimidated. They don’t want to go to campus or they want to hide their identity and I think this is wrong.”

He has met with university administrators – he took heart in the resounding rejection of an anti-Israel motion by the University of British Columbia senate earlier this year – and discussed with them the need to balance academic freedom with security for Jewish, Israeli and all students.

Moed urges Canadian students to make a more thorough investigation of the roots of the current conflict and not mistake the current war as a battle between Israelis and Palestinians.

“At this point in time, we’re fighting against something else, against Hamas, against hatred,” he said. “I would challenge students to look at … both sides and try to understand.”

When speaking with students, Moed said, he emphasizes stories of coexistence in Israel.

On Oct. 7, he noted, many of the ambulances that day were driven by Arab first responders, because it was a Jewish holiday.

“Those Arab drivers that were caught by the Hamas terrorists were executed because [the terrorists] felt – just like they killed Israeli Jewish [people] – these are Israelis,” he said. “The solidarity in Israel is something that passes much of media’s attention.”

The ambassador also urges students and anyone who is engaging in discussion of the conflict to understand what the combatants represent.

“Hamas doesn’t want any deviance from their core concept of how religions should be practised,” he said. “So, there is no room for LGBTQ and there is no Queers for Palestine among Palestinians. It doesn’t exist because they don’t let them. It’s forbidden to be gay there.”

Overseas activists would do well to speak to people in the region, Moed said.

“I wish that people here would communicate with peers in the Middle East, Jews and non-Jews, hear from them, to educate themselves. That’s very, very important at this time.”

The ambassador acknowledged that relations between Israel and Canada have always been strong, but that the current conflict is causing diplomatic friction.

“The relations have always been very good and strong because they are based on a very solid foundation of shared values between Canada and Israel and that has been the case since Canada officially recognized Israel 75 years ago,” he said. “What we have today … is a growing distance between how both our countries see the conflict in the Middle East. Israel is fighting for its survival. Canada has become more and more critical of, and concerned about, the situation when it comes to the Palestinians.

“We have very good channels of communication and those are very solid and strong,” he said. “Right now, a year from the massacres [of Oct. 7] and when there are still 101 hostages being held in Gaza for which we will continue to fight until they will all come back home, dead or alive, the relations are strained by the fact that both our countries don’t always see eye-to-eye on how Israel is defending itself against a concerted effort by Iran, directly through its proxies, to annihilate the state of Israel.”

Moed, who was born in Amsterdam, has had diplomatic postings in the Netherlands, the Dominican Republic, Singapore and the People’s Republic of China, and he has held senior positions in the foreign ministry in Israel.

These are unprecedented times, he said, but he is confident that the situation will improve for Israelis and Jews.

“It will take time, but I’m very hopeful,” he said. “Humanity always prevails. It takes more time, but it does prevail. So, I’m hopeful. Yes, I’m an optimist.”

The need for transparency

Justice Jules Deschênes, who was appointed by the Canadian government in February 1985 to oversee the Commission of Inquiry on War Criminals in Canada. (screenshot from B’nai Brith Canada)

For nearly four decades, Jewish human rights organizations have been trying to figure out how Nazi war criminals were able to gain citizenship and refuge in Canada following the Second World War. Why were high-ranking members of the Nazi Allgemeine Schutzstaffel (Nazi SS) and Waffen SS troops who fought on Germany’s behalf considered eligible for Canadian citizenship? And who were they? What were their names?

The answers to many of these questions can be found in an obscure list of reports held in government archives. Since 1985, when the Deschênes Commission was appointed to investigate allegations that Nazi war criminals were living in Canada, B’nai Brith Canada and other Jewish organizations have been urging the federal government to release all the commission’s findings. Those records include an historical account of Canada’s post-Second World War immigration policies, written by historian Alti Rodal (the Rodal Report).

“We have always felt that providing the general public with a greater understanding of Canada’s ‘Nazi past’ is a significant venture to providing closure to that time period,” explained Richard Robertson, B’nai Brith’s director of research and advocacy. “This is important because, at a time of rising antisemitism, where there are less and less survivors of the Holocaust around, it is essential that we furnish educators and advocates with as many tools as possible to enable as fulsome a teaching of the [history of the] Holocaust,” including, noted Robertson, those decisions that may have indirectly made it easier for Nazi perpetrators to escape prosecution.

The Hunka affair

Last September, a critical portion of the documentation was made public by the federal government after it was revealed that a former member of the Waffen SS Galicia Division, Yaroslav Hunka, had received a standing ovation in Parliament. Human rights advocates wasted no time in calling for the rest of the Deschênes Commission’s documents to be released, arguing that the unredacted reports could help further Holocaust education in Canada and avoid such mistakes. More than 15 groups, representing Jewish, Muslim, Iranian and Korean ethnic communities and interests, supported B’nai Brith’s petition and, on Feb. 1, the Trudeau government released the bulk of Rodal’s account.

That move has given human rights organizations access to a wealth of information about the politics, the thinking and the apprehensions that often steered the government’s decision not to prosecute or extradite war criminals. Compiled as an historical account of Canada’s post-Second World War policies, the 618-page redacted Rodal Report provides details that aren’t revealed in Deschênes’ deliberations.

Set against the backdrop of today’s rising antisemitism, the report illustrates that Canada’s current struggle to balance the needs of those targeted by antisemitism and discrimination with other democratic principles, like free speech and privacy, is nothing new.

screenshot - Alti Rodal, author of the Rodal Report — Alti Rodal, author of the Rodal Report. *(screenshot from Ukraine Jewish Encounter)*

According to Rodal, Canada’s postwar immigration policies were heavily influenced by a belief that extraditing naturalized Canadian citizens for war crimes would be, in the words of Prime Minister Pierre Elliot Trudeau, “ill-advised.”

“Trudeau’s concern,” Rodal wrote, “was that the revocation [of citizenship of an alleged war criminal] could alarm large numbers of naturalized citizens who would be made to feel that their status in Canada could be insecure as a consequence of the politics and history of the country they left behind.”

And Pierre Trudeau was not alone in his reticence to bring Nazi war criminals to court.

“All those goals which Canadian society has set for itself can certainly not be achieved by short-circuiting the legal process in the hunt for Nazi war criminals,” the commission wrote, while examining whether a military court might be an appropriate venue for litigating charges of war crimes.

By the time the commission concluded its research, it had effectively struck down every available legal mechanism for pursuing action against most former Nazis living in Canada. The Deschênes Commission determined that war criminals could not be prosecuted under Canada’s Criminal Code, but neither could they be tried by military tribunal. Nor could they be successfully prosecuted under the Geneva Conventions for acts of genocide or crimes against humanity. And Canada’s extradition laws would be ineffectual in many instances, including when it came to approving requests from Israel. Israel didn’t exist at the time of the Holocaust, the commission reasoned, and thus didn’t meet Canada’s requirements for requesting extradition of Second World War criminals.

New laws, similar challenges

Canada’s only remedy would be to amend its laws going forward. In 2000, nearly 14 years after the release of the Deschênes Commission’s report, the Crimes Against Humanity and War Crimes Act was given Royal Assent. Antisemitism, hate speech and hate crimes are now federal offences as well, covered under Section 319 of the Criminal Code. However, some legal experts say the process of bringing charges of antisemitism or hate crimes to court remains too onerous.

In June, the Matas Law Society and B’nai Brith hosted an educational webinar on the legal strategies available to Canadian lawyers when pursuing charges of antisemitism. Gary Grill and Leora Shemesh, two Toronto-based lawyers who have recently represented victims of alleged antisemitism in Ontario, offered different views as to why it is so hard to bring a hate crime to court.

“We have the tools,” acknowledged Shemesh, “we’re just not effectively using them.” She said she has represented several alleged victims of antisemitism and, in each one of the cases, the charges were later dropped.

Grill, on the other hand, suggested that the issue had to do with initiative. “It’s about political will” when it comes, for example, to ensuring that prosecutors understand that “death to Zionists” is veiled hate speech and should be prosecuted as antisemitism. “The education is easy,” he said. “We can educate prosecutors. We can educate police. It’s not a problem. [But] this is about will. It’s not about law.”

“There are problems with certain [parts] of Section 319 and [its] enumerated defences,” Shemesh said. “Prosecutions under the Criminal Code for the promotion of hatred … require the approval of the attorney general to proceed, which, I say, has partially explained why such prosecutions have been rare in Canadian jurisprudence.”

In Robertson’s opinion, there can be value in legislative oversight. The attorney general’s sign-off “is a safeguard to ensure that our hate crimes legislation … is only utilized when warranted. I believe it is designed to prevent overuse,” he said. “Listen, there’s nothing wrong with that. There’s nothing wrong with having checks and balances to ensure that the proper charges are being laid and the severity of these charges warrant such. The issue is the reluctance of the attorney general to sign off on these charges and the procedural, I would say, slow-downs in effecting the sign-off. These are the issues. If we can perfect the procedures around the sign-off, then this is a completely fine check and balance.”

photo - Richard Robertson, director of research and advocacy for B’nai Brith Canada — Richard Robertson, director of research and advocacy for B’nai Brith Canada. *(photo from B’nai Brith Canada)*

As for addressing the rise in antisemitism that Canada is experiencing today, Robertson believes the answer lies in ensuring Holocaust education is available and continues. That requires ensuring public access to the documents that most accurately tell the story – including those of Canada and other allied nations.

“With the recent issues that we’ve seen regarding immigration into Canada, I think [the Deschênes and Rodal reports serve as a] narrative that is more relevant than ever. I think it is important for us to understand our mistakes of the past so that we don’t repeat them in the future,” Robertson said. “And, as well, when it comes specifically to Holocaust education, I think it is important for Canadians to appreciate the level of complicity, if there was any complicity, in our government helping Nazis escape prosecution following the culmination of the Holocaust in World War II…. It helps to paint the totality of the picture of just how widespread the Holocaust was.”

Robertson said Canadians often think of the Holocaust as a “European issue,” that it only adversely impacted Jews in Europe. “So, understanding Canada’s role and [the Holocaust’s] aftermath helps to globalize the narrative, and perhaps that will help Canadians to better appreciate the truly global impact of the Holocaust [and the trauma] that is still ongoing.”

To date, most of the Deschênes documents have been made public, with the exception of Part II of the original report, containing the identity of members of the Nazi party who were granted immigration to Canada. The ancillary documents, such as the Rodal Report, also contain information that has not been made public. B’nai Brith Canada continues to lobby for their release.

Jan Lee is an award-winning editorial writer whose articles and op-eds have been published in B’nai B’rith Magazine, Voices of Conservative and Masorti Judaism and Baltimore Jewish Times, as well as a number of business, environmental and travel publications. Her blog can be found at multiculturaljew.polestarpassages.com.

Moss takes the helm of JSA

Jeff Moss (photo from JSA)

This summer, Jeff Moss became the first executive director of the Jewish Seniors Alliance of Greater Vancouver. Moss has long served the local community, following the example of his parents, who were deeply involved in building the Jewish community in Richmond.

The father of three adult children, Moss was co-chair of Richmond Jewish Day School, where, he said, the board took an active role, which helped him build a solid understanding of how an involved board could work alongside professional management. Moss spent three decades in the private sector before leaving to work at United Way British Columbia and then making his way to JSA.

“I reached out to United Way for an opportunity to become a campaign manager,” Moss told the Independent. “I went into work helping them with fundraising and campaign management, telling their story. And I had the opportunity to connect with a lot of great people and got some experience working in nonprofits. I had really wanted to get engaged with the nonprofit world. My desire was to go out and make an impact in the community.

“Then, Oct. 7 happened,” he said, “and I felt very strongly that I wanted to make an impact on the Jewish world if I could. So, I began to look for opportunities to serve in Jewish nonprofits and, eventually, the opportunity with JSA came along.”

Moss says that the executive director role has allowed him to tie his experiences of leading an organization and fundraising together. Further, it is an opportunity to bring his commitment to the community and bring a positive effect for those in need. He is thankful for the framework the late Serge Haber, JSA founder and often its guiding light, set in place.

“It is a great opportunity for me personally, and I hope I am able to meet the needs of JSA as we look to build upon the incredible successes that Serge and his team had built in terms of being able to create this organization,” Moss said, adding that he is intent on bolstering the pillars of the organization: peer support, education, outreach and advocacy.

“After 20 years of success so far, the way I see it, my role is to make sure that, as an organization, we are set up for the next 20 years,” he said.

Moss, who started the new position on July 2, praised the “incredible” board members at JSA and is planning to connect more with the organization’s stakeholders – that is, the community partners, donors and staff – to make sure they get the support they need. He looks forward to the future of JSA and its ability to have a beneficial influence in the Jewish community and the community at large.

“I am trying to ensure that we are going to be set for building out the structures that are needed to grow and be a sustainable organization,” he explained. “I want to continue the amazing work we are doing and enhance it – and to make sure that we are able to meet the needs of our growing seniors community.

“We are eager to connect with more volunteers in our Jewish community for our friendly visitor and peer support programs, and to connect with more Jewish senior clients to be matched in our seniors programs. We would like to extend beyond our current geographic reach, as our advocacy and outreach work is province-wide.”

The positive role JSA has goes well beyond the 140 clients and 100 volunteers who offer peer support – it impacts people’s family and friends, as well, Moss said. “The support we provide reduces the needs of others within the community, it makes it easier for kids and relatives to know there is additional home support for their loved ones.”

JSA also publishes Senior Line. With more than 4,000 copies per print run, JSA is hoping to expand the magazine’s presence into more seniors residences, through Vancouver Coastal and Fraser Health, and province-wide. JSA recently updated its website, which includes archives of the magazine going back several years.

Moss said JSA is “grateful to the Ronald S. Roadburg Foundation for supporting JSA’s organizational restructuring, and to all our valued donors who have been keen to help us along the way. We look forward to continuing to work and partner with them and other community organizations to meet the goals and objectives that we all set out.”

According to JSA’s mission statement, a senior is a person aged 55+. Those who volunteer for peer services are all 55+ but anyone who wishes to participate in the Friendly Visitor Program needs only to be 18 or older.

JSA will hold its annual general meeting on Nov. 3. The proceedings will include the recognition of former BC seniors advocate Isobel MacKenzie and retiring MLA Selina Robinson for their work on behalf of seniors.

This year’s JSA Fall Symposium will take place Nov. 17 and will feature Dan Levitt, current BC seniors advocate.

For more information, visit jsalliance.org.

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

Hillel BC’s new leader

Ohad Gavrieli (photo from Hillel BC)

Ohad Gavrieli is applying his multi-disciplinary background and extensive organizational experience as the new executive director of Hillel BC. This summer, the organization bid farewell to Rob Philipp and welcomed Gavrieli as its head.

“Hillel BC is based on the Vancouver campus of the University of British Columbia (UBC), but our outreach and programs span multiple campuses across the province,” Gavrieli told the Independent. “We are lucky to be able to work with so many Jewish students throughout BC. Our work is incredibly meaningful and touches on so many aspects of student life.”

Born in Switzerland, where his father was completing his PhD studies, Gavrieli’s family returned to Israel when he was 9 months old. He spent his early childhood on a kibbutz in northern Israel before moving to Kiryat Tivon, a small town near Haifa, at the age of 10.

During his youth, Gavrieli was a passionate musician, playing the tuba and eventually performing with the Israel Defence Forces Orchestra for part of his service. He later pursued a bachelor of arts in sociology and Middle Eastern studies at Ben-Gurion University of the Negev (BGU), which is where he first became involved with Hillel.

“My role as a project coordinator involved engaging both the student and local communities in Be’er Sheva,” said Gavrieli. “The goal was to enhance the area’s vibrancy through initiatives like musical collaborations.”

Gavrieli’s work at BGU proved instrumental to his future, as it was there he first forged connections with Hillel International and the Jewish Agency for Israel.

“That’s ultimately what led me to Vancouver,” he said.

In 2010, shortly after Vancouver hosted the Winter Olympics and Winter Paralympic Games, Gavrieli moved to the city to serve as the Israeli emissary for the Vancouver Hillel Foundation. It was during this tenure that he met his future wife.

“My first memory of the city is the Stanley Cup riots – a surprising contrast to the peaceful reputation of Canada and its laid-back culture,” said Gavrieli. “It reminded me of the intensity and vibrancy back in Israel.”

When his role as emissary came to an end, Gavrieli was accepted into the master of business administration program at Simon Fraser University (SFU) and he worked as a project manager in the tech industry after graduating. He left tech to accept a new role with Hillel, ultimately progressing from operations and finance director to assistant director and, now, executive director.

Gavrieli’s days at Hillel BC are varied and challenging. He is primarily focused on student safety, combating antisemitism and engaging with community supporters and partners. Hillel BC supports students at UBC, SFU, University of Victoria, Langara College, Emily Carr University of Art + Design and BC Institute of Technology. Plans are underway to further expand its operations to the UBC Okanagan campus in Kelowna.

Gavrieli works closely with university administrators across all six campuses to foster a safer and more welcoming campus environment.

“I am fortunate to work with an incredibly talented and dedicated team, though we are small,” he said. “We are committed to creating a warm and welcoming space for our students, while also offering programming that aligns with our pluralistic and inclusive mandate. The challenges our Jewish community faces are significant, and these challenges are often first experienced on campus. Our focus is on supporting our students, helping them feel proud of their Jewish identity and strengthening their community connections.”

Hillel BC strives to promote Jewish life on campuses and beyond, offering an environment for students to explore their Jewish identity in a pluralistic and inclusive community. The organization also fosters dialogue on Judaism and Israel, collaborates on social action projects and celebrates Jewish holidays. It partners with various university groups, faculty and other student clubs to present relevant topics and develop programs in conjunction with other Jewish community organizations.

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

Combining fun and learning

Campers and staff of this summer’s Camp Gan Israel Kelowna. (photo from Chabad Okanagan)

Camp Gan Israel (CGI) Kelowna campers experienced a summer packed with joy, adventure and Jewish education.

The first week of camp was filled with activities that combined fun with learning about Jewish holidays and traditions. The children baked challah for Shabbat, shaped honey jugs and played at the splash park with the shofar sound for Rosh Hashanah. They created stained glass art for Passover, made edible sukkot (huts) and enjoyed playing “Just 4 Fun” for the holiday of Sukkot. Campers also made candied apples for the High Holidays and dressed up for Purim with a photobooth and kosher hunt, all while receiving education about these special days.

In the second week, campers continued to explore and learn with a variety of activities. They went to Energyplex, enjoyed rock climbing, fruit picking, bowling, science experiments, beading, and visiting the aviation museum. Each activity was paired with lessons about Jewish heroes like Abraham, Jacob, Joseph, Esther and Moses, allowing the children to connect their experiences to the teachings of Judaism’s greats.

Campers were provided freshly made, nutritious lunches every day, helping them stay energized and ready for all the adventures. The staff did a fantastic job ensuring every child had a safe, memorable, fun and enriching experience, while making new friends along the way.

With more than 20 campers and five staff, this has been the largest Camp Gan Israel Kelowna season yet! One parent shared in a video interview that his daughter told him it was the best camp she had ever attended. Another grandparent expressed regret for not having sent her granddaughter the year prior, as well, only hearing about the camp’s wonderful reputation afterward.

To keep the Camp Gan Israel spirit alive throughout the year, there will be JewQ sessions on Mondays, where the children will continue their Jewish learning journey with dinner, study and fun. For more information on this and other camp and Chabad Okanagan activities and events, visit jewishokanagan.com.

– Courtesy Chabad Okanagan

Renewing a commitment to hope

If you were to write a personal “book of life” to express your aspirations for growth in the year ahead, what would its title be? (photo from thisenchantedpixie.org)

In the face of the immense sadness and devastation of the past 11 months, and the suffering that seems to know no bounds, I find it difficult to even register that Elul, the last month on the Jewish calendar, has arrived. But, as the Jewish year inevitably advances, I seek solace and meaning in two practices that have helped me prepare for new years past.

The first is writing my “book title,” for a family ritual we created years ago to facilitate the work of reflection, forgiveness and imagination that are core to themes of the High Holidays. The Rosh Hashanah and Yom Kippur liturgies tie our teshuvah, our annual returning to our best selves, to our desire to be inscribed in a celestial “Book of Life.” Using this image, my family gathers around the Rosh Hashanah lunch table each year to share the titles of our personal “books of life” and to express our aspirations for growth and desires to be held accountable by one another in the year ahead.

The second is to dust off my shofar and sound the first blast, as I will continue to do, in keeping with tradition, each morning of the month of Elul, until the holidays arrive. Each day, I will I close my eyes and coax out the sounds that the shofar has been compared to: Sarah weeping for Isaac, a call to battle, the blasts that signal God’s presence on Mount Sinai, the call of justice that cracks open the hardness of the universe, the hardness in our hearts and in the hearts of our political leaders and awakens in us a renewed sense of purpose and possibility. By doing this, I hope I will be prepared, both physically and spiritually, for the full complement of 100 blasts, short and long, that will sound over the holidays themselves.

In the past, each of these rituals has given me hope, hope that change is possible, that I can do better, that collectively we can do better and that a better future is possible.

This Elul, I am finding it more difficult, as I imagine many of us are, to muster a feeling of hope. Last Elul, we could not have imagined the challenges of the past year: the slaughter of Oct. 7; the long and devastating war in Gaza; the plight of the hostages; the loss of friends and allies; the fractious polarization within the Jewish community; the rise in antisemitism. All of this on top of the many issues we continue to work on globally, from hunger to homelessness to climate change. Hope feels at best elusive; in our most cynical moments, it feels naïve.

Hope requires of us that we allow for the possibility of a variety of better futures, futures that are as yet unexperienced and perhaps even unimaginable. Hope requires that we acknowledge that a catastrophe that may feel imminent is not a forgone conclusion. Hope demands the humility to recognize that we just don’t know what will be, and the audacity to own our role in shaping it. Human imagination, intention and action forge a line between this present and the better future for which we long.

“People often confuse optimism and hope,” said Rabbi Jonathan Sacks, z”l. “They sound similar. But, in fact, they’re very different. Optimism is the belief that things are going to get better. Hope is the belief that, if we work hard enough together, we can make things better. It needs no courage, just a certain naïvety to be an optimist. It needs a great deal of courage to have hope.… And hope is what transforms the human situation.”

In Hope in the Dark, Rebecca Solnit describes a commitment to hope as essential to the work of activism toward social change. She shares example after example of times when the future (now history) unfolded because of the powerful imagination, agency and organizing of people who held on to hope. “Hope locates itself in the premises that we don’t know what will happen,” she writes, “and that in the spaciousness of uncertainty is room to act.”

Elul reminds us that we don’t know what will happen but that we have the tools individually and collectively to shape the future. The practices of reflecting on the year past and imagining the year ahead that are built into the Jewish holiday cycle offer us the “spaciousness of uncertainty” we need that can spark hope and move us to action. I rely on my two Elul rituals to facilitate this process of reflection and imagination. Whether it’s journaling, reading, speaking to a colleague or friend, or listening to music, I’m sure that each of us has tools for creating space for the kind of reflection and imagination that makes hope, and the attendant action it demands, possible. And our hopefulness has the potential to inspire others. We can hold possibility for them when they feel discouraged and they can do the same for us.

Elul reflection pushes us to awaken ourselves to new possibilities even in the face of despair, fatigue, anger and overwhelm. And this awakening of hope makes it possible to act.

I consider my book title as I blow the shofar each morning in Elul. I’m leaning toward making it “Hope.”

Questions for reflection

• What practices or rituals will help awaken you to new possibilities this month and coming year?

• What is your book title for the coming year, and who do you want to share it with?

Rachel Jacoby Rosenfield is chief executive officer of the Shalom Hartman Institute of North America (hartman.org.il). Earlier this month, the Hebrew month of Elul, Olam (“a network of Jewish individuals and organizations committed to global service, international development and humanitarian aid” – olamtogether.org) asked her to share her thoughts as a profoundly challenging year for the Jewish people ended.

Ways to commemorate Oct. 7

Erev Rosh Hashanah, from Shalom Hartman Institute’s Memory and Hope. For each holiday and Shabbat evening in Tishrei, the institute suggests we light a memorial candle before kindling the holiday and Shabbat lights, and offers an intention to recite before lighting this candle and a text to read afterward (both in English and in Hebrew).

Each year during Elul, the month leading up to the High Holidays, the women of medieval Ashkenaz would measure each of the graves in their community cemeteries with string. They would then dip these lengths of string in melted wax that had been collected from candles lit throughout the year in the synagogue when the community gathered to pray, to study, to cook and to connect. They would light these new candles, each made from string representing the dead and wax representing the living, on Yom Kippur as yahrzeit candles, a way of honouring and remembering deceased relatives.

On Rosh Hashanah, we will welcome a new year. And then, in the midst of the 10 days of repentance that lead up to Yom Kippur, we will reach the one-year anniversary of Oct. 7 and, with it, the anniversary of the day on which at least 1,139 people were killed by Hamas terrorists and more than 240 people were taken hostage. We will pray for the return of the remaining captives, and we will mark the start of the war that has since killed so many in Israel and Gaza.

We have struggled to fully mourn these losses as this war continues to unfold and expand; as not all the hostages have yet returned home; as, in North America, many of us navigate antisemitism in our communities and shifting relationships with local allies. And yet, we feel the need to grieve. The chaggim (holidays) offer us a pause in which we can reflect, cry and pray.

The Shalom Hartman Institute has developed two rituals for the anniversary of Oct. 7, one that spans most of the month of Tishrei, for individuals to use at home, and one for communal gatherings on Oct. 7 or on Shemini Atzeret and Simchat Torah.

Commemorating Oct. 7 at home

Every week, we begin Shabbat by lighting candles. Every Tishrei, we usher in Rosh Hashanah, Yom Kippur, Sukkot, Shemini Atzeret and Simchat Torah by lighting candles. Our ritual for commemorating Oct. 7 at home is woven into these traditions.

More specifically, for each holiday and Shabbat evening in Tishrei, we suggest that you light a memorial candle before kindling the holiday and Shabbat lights. We offer an intention to recite before lighting this candle each night and a short text to read afterward. These materials – inspired by the work of Hagit Bartuv and Rivka Rosner of the Shalom Hartman Institute’s Ritual Centre in Israel and in collaboration with Maital Friedman, Masua Sagiv and me from the Shalom Hartman Institute of North America – connect us with some of the central themes of the last year. Our hope is that the light of the memorial candle, the ner neshamah, literally a soul candle, and light of the festive candles flickering together will connect the strands of our grief and celebration.

Like the candles dipped by the women of Eastern Europe, this ritual honours both the dead and the living. It brings us back to the devastation of Oct. 7, and it also celebrates the artists, soldiers, teachers and ordinary people who helped us through a difficult year. Similarly, while memorial candles are traditionally lit to remember the dead, the ritual invites us to use these candles to light the way for the living – for peace, healing and hope.

While many Israeli Jews light candles on seven evenings from Rosh Hashanah through Simchat Torah, many diaspora Jews light candles on nine, the two additional candles marking the second night of Sukkot and for the start of Simchat Torah. As a statement of Jewish peoplehood, this home-based ritual is for seven nights of candlelighting, so that it will be used in Jewish homes around the world on the same days. If you want to use this ritual to accompany your candlelighting on the second night of Sukkot or on erev Simchat Torah, you might repeat an intention and text or offer an intention and reflection of your own.

Developing this ritual led us to ask about the meaning of memorializing Oct. 7. Is this ritual only about Oct. 7 or is it about everything that occurred that day and since? What do we mean by “heroism” at this time? Are we referring to military bravery or to the ways civilians stepped up to support and protect one another this year as well? Can the entire Jewish world share this one ritual, or have our experiences of this year been too different? What is the right balance between particularistic and universalistic yearnings?

For many of these questions, we looked to our Israeli colleagues to set the tone in creating a ritual that met their needs for their grief and vulnerability this year, as well as their sources of hope and comfort. For other elements, we offer suggestions to adapt the framing or created a slightly different version in the English that we thought might be better suited for those outside of Israel. You may want to use this resource exactly as is, but you may also find yourself adding different texts or focusing on different themes. We encourage creativity and would love to hear from you about how you adapt it to meet your needs for this moment.

Commemorating Oct. 7 in community

Many communities in North America will gather to mark the anniversary of Oct. 7, whether in synagogues, JCCs, Jewish federations, Hillels, schools or other Jewish centres. Our second resource is a collection of texts and prayers to be used in a communal ritual context, including suggestions of three different ways to use these rituals in your community.

The supplement also gave us the opportunity to add more texts, prayers, songs and perspectives, including texts with expressions of grief for the suffering of Palestinian civilians, which did not fit in the more particularistic framework of the home ritual above.

This Elul, as we reflect on the past year and gather up the wicks that measure our lives and our communities, may we continue to find ways to bind our wicks together, to find strength in community and ritual, and may all who mourn this tragic anniversary find comfort among the mourners of Zion and Jerusalem. Shanah tovah.

Rabbi Jessica Fisher is the director of rabbinic enrichment at the Shalom Hartman Institute of North America. To read and download various Hartman Institute resources, including Memory and Hope: Rituals for Tishrei 5785 and accompanying resources for commemorating Oct.7 in community, visit hartman.org.il.

The first of many Shabbats

Faith Kramer’s Roasted Salmon with Citrus-honey Sauce. (photo by Clara Rice)

Somehow, I missed the cookbook 52 Shabbats: Friday Night Dinners Inspired by a Global Jewish Kitchen by Faith Kramer when it was published by the Collective Book Studio in 2021. Well, I now have a copy and, in an ideal world, my next year of 52 Shabbat dinners would all be cooked à la Kramer. Instead, it’ll probably take me several years to make all the special meals in this informative, well-laid-out, easy-to-follow cookbook – but at least I’ve gotten a head start.

In this last month of the Jewish year 5784, I made two of Kramer’s main dishes, a salad dressing and a dessert. Each recipe is prefaced with a blurb containing more information about the dish. Many recipes have suggestions of what to serve together (starter, main, dessert, etc.) to elevate the meal for Shabbat, as well as suggested variations and what can be made in advance. Kramer also provides explanations of lesser-known ingredients.

52 Shabbats begins with some discussion of different Jewish traditions around Shabbat and various Jewish communities’ ways of cooking food and the ingredients they use. Kramer gives a brief overview of Jewish dietary laws and shares her preferences for the common ingredients she uses throughout. The book is divided into the four seasons, plus chapters on side dishes and accompaniments, desserts, and fundamentals (sauces, etc.). There are additional resources listed near the end, as well as measurement conversions.

I chose the recipes to make from the fall section, focusing on Rosh Hashanah. I made a carrot and lentil main because, as Kramer writes: “Carrots are symbolic in Judaism of asking for prosperity and for our blessings to multiply. Combined with the sweetness of silan [date syrup] … or honey, they make an edible wish for a Happy New Year at Rosh Hashanah.” I also made a fish main, because fish is another symbol of Rosh Hashanah, with the hope that we be the head and not the tail, ie. a leader rather than a follower.

Kramer recommended mini cheesecakes as the dessert for both of these mains, so I made those as well. I also made the Lemon, Za’atar and Garlic Dressing for a green salad, but much preferred the dressing as a marinade for blanched green beans. For space reasons, I’ve not included the recipe intros or the “make it in advance” suggestions, nor have I included the dressing recipe. The three recipes here will hopefully inspire you to get a copy of the cookbook, and perhaps start some new Shabbat traditions this year.

SWEET-AND-TART SILAN-ROASTED CARROTS WITH LENTILS
(serves 4 as a main, 8 as a side)

for the lentils:
1 cup green or brown lentils
3 cups vegetable broth
1/4 tsp ground black pepper
1/4 tsp ground cumin
1/4 tsp paprika
1/2 cup chopped fennel or celery
1/2 cup chopped onion
1 tsp minced garlic
1 tsp minced jalapeño, optional
1/4 tsp salt, plus more if desired

for the carrots:
2 tbsp olive oil, plus more for baking sheet
1 cup silan, honey or agave syrup
1/4 cup water
2 tbsp fresh lemon juice
1/4 tsp ground cumin
1/4 tsp ground cardamom
1/4 tsp cayenne pepper or paprika
1/8 tsp ground cloves
1 lb multicoloured carrots, peeled (cut large carrots into thirds)
1 tsp coarse sea salt
2 tbsp tahini
2 tbsp chopped fresh mint or flat-leaf parsley

In a large saucepan, stir together the lentils, vegetable broth, black pepper, cumin and paprika and bring to a simmer over medium heat. Stir in the fennel, onion, garlic and jalapeño (if using) and return to a simmer. Cover and cook, lowering the heat as needed to maintain a gentle simmer, until the lentils are tender and the liquid is absorbed, 15 to 20 minutes. Add the salt and stir well. Taste and adjust the seasoning, if desired. Remove from the heat, drain any excess liquid, and set aside while you make the carrots.

Preheat the oven to 450°F. Line a rimmed baking sheet with parchment paper or aluminum foil. Grease the parchment paper with olive oil.

In a wide, flat dish, whisk together the silan, water, olive oil, lemon juice, cumin, cardamom, cayenne and cloves. Add the carrots and toss until evenly coated.

Place the carrots in a single layer on the prepared baking sheet. Set aside any left-over silan mixture.

Lower the oven temperature to 400°F. Roast the carrots for 40 to 50 minutes, or until tender and browned, tossing in the pan juices every 10 to 15 minutes.

Reheat the lentils, if desired, or keep them at room temperature. Add any leftover silan mixture to the lentils and stir to combine. Transfer the lentils to a large serving dish and top with the roasted carrots. Sprinkle with the coarse salt, drizzle with the tahini and garnish with the fresh mint.

ROAST SALMON WITH CITRUS-HONEY SAUCE
(serves 4-6 as a main, 8-10 as a starter)

1/3 cup fresh orange juice
1/2 cup light-coloured honey
1/2 tsp dried mint
1/4 tsp salt
1/4 tsp cayenne pepper or paprika
1/4 tsp ground black pepper
1/2 to 1 tsp Sichuan peppercorns, lightly crushed, optional
vegetable oil for baking sheet
1 1/2 to 2 lbs salmon fillet
6 tbsp thinly sliced green onions

In a small bowl, mix together the orange juice, honey, mint, salt, cayenne, black pepper and crushed Sichuan peppercorns (if using) to make a marinade. Set aside half of the marinade to use later for the sauce.

photo - Faith Kramer’s Roasted Salmon with Citrus-honey Sauce — (photo by Clara Rice)

Grease a rimmed baking sheet with oil. Place the salmon, skin side down, in the pan and brush the top of the salmon with some of the marinade. Let sit for at least 30 minutes or up to 60 minutes, brushing often with the marinade.

Preheat the oven to 350°F.

While the fish is marinating, pour the reserved marinade into a small saucepan over medium heat and bring to a boil. Lower the heat to low and simmer, uncovered, stirring occasionally, until the liquid is reduced by two-thirds, 15 to 20 minutes. Taste, and adjust the salt and other seasonings, if desired. Set the sauce aside.

Brush or spoon the remaining marinade over the salmon. Roast for 15 to 20 minutes, basting with the pan juices after 10 minutes, until the salmon is cooked to the desired doneness. For fully cooked fish, it should read 145°F when an instant-read thermometer is placed in the thickest part of the fillet. The flesh should be opaque all the way through but still be very moist.

Transfer the salmon to a platter and spoon the sauce over the fish. Sprinkle with green onions and serve warm, at room temperature, or chilled.

MANGO AND CARDAMOM MINI CHEESECAKES
(makes 24 individual cheesecakes)

24 ginger snaps, lemon snaps or wafers, or vanilla wafers
1 1/2 cup fresh or defrosted frozen mango chunks, divided
3 (8-ounce) packages regular or light cream cheese, at room temperature
3 large eggs, beaten
1 cup sugar
1/2 tsp ground cardamom
1/4 tsp salt
1/4 tsp ground ginger
1 1/2 tsp vanilla extract
1 tsp fresh lemon juice

Preheat the oven to 375°F. Line two 12-cup cupcake pans with paper or foil liners. (If you don’t have enough tins, use foil cupcake liners on a baking sheet.)

Put a cookie in the bottom of each liner. Break cookies to fit and cover the bottom of the liner, if necessary.

In a blender, purée 3/4 cup of mango chunks until smooth. Set aside.

Cut the cream cheese into 1-inch chunks. In a large bowl, combine the eggs, sugar, cardamom, salt, ginger, vanilla extract and lemon juice and beat with an electric hand or stand mixer until light and lemony in colour, 1 to 2 minutes. Add the cream cheese chunks in 3 batches, incorporating each batch before adding the next. Beat on medium-high speed until totally smooth, 3 to 4 minutes.

Fill each cupcake liner two-thirds full. Place 1 teaspoon of the mango purée in the centre of each cake. Using a knife, swirl the purée through the batter to create a marbleized look.

Bake for 20 minutes, or until the centres of the cheesecakes are a bit loose and jiggly, puffed up and pale in colour. Turn off the oven, open the oven door and leave the cheesecakes there for 30 minutes. Transfer the cheesecakes to a wire rack and let cool. (The tops of the cakes will collapse.) Place the cheesecakes in the refrigerator until chilled.

To serve, remove the cheesecakes from the liners, if desired. Chop the remaining 3/4 cup of mango and spoon it onto the cheesecakes. Serve cold or cool.

Songs with a biblical touch

Of course, not everyone in Israel is religious. Yet, there is a rich heritage of Hebrew songs with lyrics taken either directly from the Hebrew Bible or inspired by it. Over the years, these songs have been tremendously popular with the Israeli public.

The first example – a song taken from Deuteronomy Chapter 30, verse 19 – unfortunately has special meaning in Israel today, as thousands of residents from both the northern and southern parts of the country have been forced to live away from their homes for almost a year now.

“Because man is a tree of the field” – this verse has been variously understood to mean human beings are like a tree planted on their land. While it has been recorded by more than one Israeli singer, a version I really like is the one with extended lyrics taken from a poem by the late Nathan Zach. It can be found at nli.org.il, if you know Hebrew.

Early in the daily morning prayer service and on holidays, including Rosh Hashanah, there is a section meant to put us in the mood for prayer, but is not prayer itself. In p’sukei d’zimra, we recite “Adonai [G-d] is my strength and my might; G-d is my deliverance.” These words are taken from the Song of the Sea, which is in the Book of Exodus, Chapter 15, verse 2. It was not only a popular Israeli song, but it was sung as part of the morning prayers by the Women of the Wall, which is fighting for women’s right to pray aloud, with Torah scrolls and tefillin, at the Western Wall (the Kotel). A version of it, sung by Naomi Zuri, is on YouTube.

From the same Song of the Sea comes a song of thanksgiving by Amir Benayoun. Found in the Book of Exodus 15:1-15 and 15:20-21, the text describes how the Israelites successfully crossed the Red Sea, leaving Pharaoh and his chariots to their fate when the sea closes back up. It’s on YouTube as well.

Another popular song is based on an event in the Book of Numbers 20:11, though it doesn’t use the exact wording of the biblical text. In the story, Moses hits a rock twice in frustration, water gushes out, and the Israelites and their animals drink. G-d apparently refused Moses entry into the Land of Canaan because of this angry action. According to the late Rabbi Lord Jonathan Sacks, Moses failed to understand that times had changed and he was facing a new generation. The people he confronted the first time were those who had spent much of their lives as slaves in Egypt. Those he now faced were born in freedom in the wilderness.

Rabbi Sacks clarified what that meant: slaves respond to orders, free people do not. Free people must be taught; otherwise, they will not learn to take responsibility. Slaves understand that a stick is used for striking, but free human beings must not be struck. Hence, Sacks suggested that, for this lack of understanding, Moses was punished.

There is a video on YouTube of Aviva Semadar singing “Mosheh hikah al sela” (“And Moses Struck a Rock”) and there is also a video of “Ya’aleh v’Yavo” (“He Will Go Up and He Will Come”), performed by Gidi Gov, who first sang Yoram Taharlev’s song in a 1973 song contest. In the first stanza, Moses has climbed Mount Nebo to look at the Promised Land. While no one knows for sure where Moses is buried, many claim he died on Mount Nebo and G-d Himself is said to have buried him.

Curiously, these words – “Ya’aleh v’Yavo” – also appear in the Amidah. And, those who are familiar with the Grace after Meals will note that this phrase is added on Rosh Chodesh and holidays. It is chanted right before the section dealing with the [re]building of Jerusalem.

Significantly, on Rosh Hashanah, we sing a verse from the Book of Jeremiah (31:19) during the Zikhronot section (which, according to Mahzor Lev Shalem, recalls the covenantal relationship between G-d and humanity) of the musaf Amidah for Rosh Hashanah:

“‘Is not Ephraim, my dear son, my precious child, whom I remember fondly even when I speak against him? So, my heart reaches out to him, and I always feel compassion for him,’ declares Adonai.”

You can listen to Israeli singer Miri Aloni sing “Haben Yakir Li” (“My Dear Son”) at matchlyric.com.

There are several songs taken from the Song of Songs. One of the older well-known pieces is “Dodi Li,” “My Beloved is Mine,” sung by Sharona Aron, which is on YouTube, as are two other pieces from the Song of Songs, which have been composed more recently.

The first is performed by the Yamma Ensemble – a group that records in both Hebrew (ancient or modern) as well as in Ladino and Arabic dialects – which is coming to Vancouver for Chutzpah! (For story, click here.)

The lyrics are: “As a lily among thorns, so is my love among the daughters. My beloved spoke and said unto me: ‘Rise up, my love, my fair one, and come away. For, lo, the winter is past, the rain is over and gone.”

The other piece from the Song of Songs is performed by singer Hadar Nehemya: “Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, he would utterly be condemned / As a lily among thorns, so is my love among the daughters / My beloved spoke, and said unto me: ‘Rise up, my love, my fair one, and come away.’”

Since Rosh Hashanah is approaching, I will end with an optimistic song, Yehoshua Engelman’s “Eliyahu (Elijah),” which can be heard on Spotify. Eliyahu is mentioned in numerous places in the Hebrew Bible and takes on numerous roles, though we don’t ever learn much about him. He is a bit of a mystery man, supposedly the harbinger of the Messiah. At the end of Havdalah, the ceremony marking the end of either Shabbat or holidays, we sing to Eliyahu, asking him to bring us redemption.

We could certainly use it.

Deborah Rubin Fields is an Israel-based features writer. She is also the author of Take a Peek Inside: A Child’s Guide to Radiology Exams, published in English, Hebrew and Arabic.

Bucharest a city of contrast

There is an abundance of street art in Bucharest. (photo by Deborah Rubin Fields)

What could be more Israeli than the hora? Well, truth be told, the hora is not Israeli! The word hora comes from Romania. And, like the origins of the hora, the Romanian capital, Bucharest, is a place where the unexpected should be expected.

When you walk along Bucharest’s broad boulevards, one word comes to mind – palatial. There is the former Cantacuzino Palace, today’s George Enescu National Museum; the Elisabeta Palace, the private residence of the former Queen Elizabeth of Greece (born Princess Elisabeta of Romania), following her 1935 divorce from King George II of Greece; the former Royal Palace, today’s National Museum of Arts; the Romanian Athenaeum, today a major concert hall; the Palace of the Deposits and Consignments, still a bank, but today called the CEC Palace; and the Palace of Parliament.

Bucharest once had strong ties to Paris, and French is still mandated in schools. It was called Little Paris, so it should not be a surprise to see that Bucharest’s Manu-Auschnitt Palace is a copy of Paris’s Hôtel Biron (today’s Rodin Museum). While smaller in size, many older private homes were built with stunning stone (perhaps even cement) arches and columns, bas reliefs incorporating figures of lions, men and women, shields, gryphons, eagles, the angel of death, and various free-standing sculptures. In this home, the windows are in national-romantic and neo-Romanian style. Paris-inspired art deco metal work appears on door grills, door overhangs and the tops of buildings. Five classy examples of art deco building in Bucharest are 1 Piata Sfântul Stefan; the Ministry of Justice at 53 Bulevardul Regina Elisabeta; the Telephone Company Building on Calea Victoriei; the “Union” Building on 11 Strada Ion Campineanu; and 44 Calea Calarasilor.

photo - The Old Palace of the Chamber of Commerce in Bucharest, a city full of former palaces — The Old Palace of the Chamber of Commerce in Bucharest, a city full of former palaces. *(photo by Deborah Rubin Fields)*

In addition to the number of stunning palaces, there is also an abundance of street art. Some of this street art is commissioned and appears on the sides of various buildings. It is often colourful and imaginative. There is, however, a lot of graffiti, which, apparently, began to appear after the 1989 Romanian revolt against the communist regime. Graffiti is illegal, but, as I was told, the consequences depend on the discretion of who catches the graffiti artist or how fast the artist can run.

Jewish presence in Romania dates to Roman times, when the country was a province called Dacia. The first mention of Jews in Bucharest is from the 16th century. Jews came to Bucharest from two directions: Sephardi Jews came from the south, mainly from the Ottoman Empire; later, Ashkenazi Jews came from the north. The latter, from Galicia or Ukraine, settled in Bucharest after having lived in Moldavia. As in other European countries, Jews were at various times tolerated, even integrated into general city life. At other times, however, they were punished in one way or another.

The Jewish population of Bucharest grew significantly, particularly in the second half of the 19th century. In 1835, some 2,600 Jews lived there; this number jumped to 5,900 in 1860. In the 1800s, nine synagogues were constructed and, by 1900, the total Jewish population had risen to 40,500, making Bucharest by far the largest Jewish community in Romanian territory. By 1930, the city’s Jewish population was 74,480. Jews settled in virtually all the city districts, especially in areas where economic growth was fastest. Bucharest’s Jews laboured as artisans, metalworkers, merchants and bankers.

In the early 19th century, there were several instances in which Jews were accused of ritual murder. This led to violence and pogroms. While, on the books, Jews were to be given citizenship, government after government dragged its feet in making emancipation stick. In general, being Christian was a prerequisite for Romanian citizenship, although a complex naturalization process was theoretically made available to Jews. When, in 1866, Jewish French lawyer Adolph Crémieux came to Bucharest to help push for Jewish political emancipation, rioters attacked Jewish shops and synagogues. Toward the end of the century, many antisemitic organizations existed, due in large part to nationalist leader Alexandru C. Cuza’s political activities. In particular, his followers organized antisemitic agitation against Jewish students at Bucharest University.

After Germany, Romania is directly responsible for more Jewish deaths in the Shoah than any other country. For most of the Second World War, Romania allied with Nazi Germany. According to official Romanian statistics, between 280,000 and 380,000 Jews were murdered or died in territories under Romanian administration during the war. Antisemitic legislation downgraded the identity of Jewish citizens to second-rate status: they lost the rights to education and health care, their property was confiscated, and they were forced to perform hard labour. In September 1942, approximately 1,000 Jews were deported to Transnistria.

Despite such treatment, most of Bucharest’s large Jewish community was spared the worst horrors of the Holocaust. Between 1941 and 1943, Bucharest-based Chilean charge d’affaires Samuel del Campo saved the lives of more than 1,200 Romanian and Polish Jews by issuing them Chilean passports, thus preventing their deportation to Nazi concentration camps. A memorial stands in front of the former Ashkenazi Great Synagogue, commemorating the January 1941 paramilitary Iron Guard’s (Legionnaires’) savage murder of 125 Bucharest Jews, an action reminiscent of Nazi techniques, with the skinning of the victims and the hanging of them on meat hooks.

Shortly after the Second World War, Bucharest experienced a great influx of Jews, as refugees arrived from concentration camps and from several areas in Romania where they continued to feel unsafe. By 1947, the Jewish population had grown to 150,000.

After the first years of the communist regime and the closing of Jewish welfare and religious institutions, Bucharest continued to be a centre of Jewish communal and cultural life due, in large part, to Chief Rabbi Moses Rosen, who coped with the inconsistencies and peculiarities of Romanian official policy – particularly during the 1965-1989 dictatorship of Nicolae Ceausescu. When former US ambassador Alfred Moses first visited Bucharest in 1976, a young Jew approached him saying, “Don’t believe what they tell you. The situation here is terrible, especially for Jews. We are blamed for everything that goes wrong. Help us get out. There is no future for Jews in Romania. Everything you hear is a lie, a lie, a lie.”

After the rebirth of the state of Israel, many Jews made aliyah. By 2000, only 3,500 Jews were left in Bucharest. Today’s Jewish life in Bucharest focuses on three synagogues, a community centre, a kosher restaurant and the Centre for the Study of the History of Romanian Jews.

In 2021, a Romanian survey reported one-fourth of respondents saying they didn’t know or couldn’t say exactly what the Holocaust was. Another 35% said they couldn’t identify the Holocaust’s significance for Romania. In 2022, the populist Alliance for the Union of Romanians (AUR) opposition party called Holocaust education a “minor topic” when it was mandated in Romanian high schools. This party currently holds 12% of parliament seats and some people predict it will become a major political force in the near future.

On a more positive note, a few years after the death of Jewish Romanian Nobel laureate Elie Wiesel, at age 87, Bucharest memorialized him with a bust in the Piata Elie Wiesel.

Finally, if you hear what sounds like a Slavic language spoken in Bucharest, it might just be Ukrainian. Since Russia began its attack on Ukraine two years ago, 11,000 Ukrainian men of conscription age have illegally fled to Romania. It is too early to say how this population will impact Bucharest life.

Deborah Rubin Fields is an Israel-based features writer. She is also the author of Take a Peek Inside: A Child’s Guide to Radiology Exams, published in English, Hebrew and Arabic.