Sam Margolis – Page 4

Art beyond the gallery walls

For Dan Russek, art abounds in urban settings, whether it be in the form of manhole covers, bike racks or other items and scenes that city dwellers regularly encounter. Spurred by an early love of photography, he has been surveying cityscapes with an eye for “public art that goes beyond the gallery.”

photo - University of Victoria professor Dan Russek, author of Exercises in Urban Mysticism: Practical Poetry and other books — University of Victoria professor Dan Russek, author of Exercises in Urban Mysticism: Practical Poetry and other books. (*photo from Dan Russek)*

A professor in the department of Hispanic and Italian studies at the University of Victoria, Russek is the author of Exercises in Urban Mysticism: Practical Poetry, a 2020 book – written in Spanish, with the title Ejercicios de mística urbana: Poesía práctica, and published in Mexico – that explores the poetry of everyday life.

“One way I look at it is that I take the idea of modern art seriously,” Russek told the Independent. “When you see a painting by Jackson Pollock, you may understand its place in the history of art. But what Pollock is showing is a kind of texture, composition and movement that you can find outside of the gallery walls, appealing to a certain sensibility that takes you beyond the museum.”

Russek was intrigued by the 1996 book Manhole Covers, written by Mimi and Robert Melnick and published by MIT Press. It delved into how an object many consider ordinary can provide a record of the history of a city and, some would argue, be deserving of a spot in contemporary urban culture; in other words, seeing a utilitarian object as an “urban sculpture.”

Russek devoted a lot of space in his illustrated book to manhole covers, bike racks, various geometric structures and a variety of textures. Art, as he views it, extends far beyond the confines of canvas or paper. Indeed, by his admission, one of his favourite spots to be is on construction sites, especially in a place like Mexico City, where there are few restrictions for getting inside.

“You take something in itself that may not appear to be too interesting, but, when you look at it in a certain way, it becomes interesting. Or, to quote Gustav Flaubert, ‘Anything becomes interesting if you look at it long enough,’” Russek said.

As an example of this, Russek gives the work of American photographer Edward Weston in the 1920s and 1930s. As Russek describes it, in one image, Weston takes a simple green pepper and turns it into something “astounding.” The same can be done for bike racks and many other urban and industrial artifacts, he said.

Russek, who was born in Mexico, remembers being surrounded by relatives who were passionate about photography.

“As a kid, we would make an album while on a vacation. Each trip yielded an album, as did life events, weddings, bar mitzvahs,” he said. “Life was documented. It gave me a model. I began taking pictures in high school, and I realized I was interested in abstraction.”

Over the years, walking through the streets of cities like Chicago, Mexico City and Buenos Aires, Russek has been struck by many aspects of street art, including graffiti, another form of public art that is found beyond the gallery. In fact, some graffiti, he said, is as valuable as the art one finds in a museum.

“I wish I had my camera with me all the time. The reflections of light in the afternoon over the pavement, it’s phenomenal. The light making reflections on the water from a gutter – life is full of these interesting moments. Bringing the camera is a good thing because I don’t have to look for anything, the world sends it to me,” he said.

Russek completed a PhD in comparative literature at the University of Chicago, specializing in modern and contemporary Latin American literature and visual arts. His fields of research include the links between literature and the visual arts and media, urban studies and esthetics. He has explored the relations between modern technology, culture and literature, and centres on the notion of epiphany and the phenomenon of light. His first book, Textual Exposures: Photography in Twentieth Century Spanish American Narrative Fiction, was published in 2015 by University of Calgary Press.

Some of Russek’s next plans involve going beyond the printed page. He wants to make videos, as the medium “allows you to do more stuff, with music and the matching of images, that you cannot do in a book.” He also writes poetry (sonnets in particular) because, for one reason, “you can take an object or an emotion and write a poem about it and elevate it to a new level of importance.”

Argentine writer Julio Cortázar is an example Russek cites of an artist reaching beyond the confines of a particular medium, an approach that is multifaceted or experimental. In one work, Último Round (Last Round), Cortázar created an almanac-style book filled with articles, poems, essays and illustrations.

Aside from teaching and writing, Russek is the coordinator of the Latin American and Spanish Film Week, now in its 14th year, held in the fall at UVic’s Cinecenta. He is also the president of the Hispanic Film Society of Victoria.

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

Ever-evolving notions

In a March 3 webinar, Rabbi Dr. Nachshon Siritsky reflected on understandings of the Divine and gender, exploring some of the ways that Judaism’s most ancient teachings can be relevant in current discussions. Their Zoom talk was part of this season’s L’dor V’dor: From Generation to Generation lecture series hosted by Victoria’s Kolot Mayim Reform Temple.

photo - Rabbi Dr. Nachshon Siritsky spoke on March 13 as part Kolot Mayim Reform Temple’s L’dor V’dor lecture series — Rabbi Dr. Nachshon Siritsky spoke on March 13 as part Kolot Mayim Reform Temple’s L’dor V’dor lecture series. (photo from Kolot Mayim)

Siritsky discussed the kabbalistic understanding of creation and humanity, which, they said, describes a process of progressive emanation, revelation, incarnation and embodiment. Whereas the standard concept of history, in the Western mind, is as a straight line of evolution, Jewish time is circular and cyclical, Siritsky explained, returning to the same points again and again, whether they be holidays or the weekly Torah portion.

More deeply, this is manifested in restorative practices such as teshuvah, which can be seen as forgiveness or returning to oneself. In other words, God works with people in completing the work of creation, and this happens through how we channel that light and energy into this world. “I firmly believe that the more we can reconnect with our ancestral wisdom that is contained in kabbalah, Jewish mysticism and tradition, the more we can work to liberate ourselves and realign with the larger rhythms of the universe,” Siritsky said.

Kabbalah, they explained, describes how there are two different ways that God’s energy flows through humans. It can flow through masculine and feminine aspects and each of us contains elements of both. Thus, our goal is to be in alignment with all the different ways in which God flows through us.

“The reason we were put on this planet was to complete the work of creation. When we do that, then we build within ourselves. The act of building is holy, but God dwells inside of us, not inside of our buildings,” Siritsky said. “The goal of our traditions, according to the rabbis, is this notion of making a place within our bodies for God to be present and to be expressed and to able to be articulated and shine forth back into the universe.”

Siritsky spoke about the notion of gender fluidity in Judaic texts. According to the rabbi, the Talmud identifies eight genders. “All eight of these are just the ways in which humans exist on this planet,” said Siritsky. “So, anyone who says that non-binary, agender or intersex doesn’t exist or is not Jewish is not fully speaking from the ancestral traditions of the Talmud and of our rabbis through the generations.”

Citing other theologians, Siritsky said we are always evolving in our understanding of who we are and what we know, and that we must make space to acknowledge that our spiritual understandings are also on that same path.

“Each of us, as we grow into ourselves and this world, we are always having to discard beliefs or understand them in new ways in that cyclical way that promotes healing and God’s progressive emanation into the universe and into ourselves,” they said.

Siritsky next addressed the use of they/them pronouns, arguing that, since the Talmud states that God speaks in human language, then we have to be constantly reinterpreting, re-translating and re-understanding what that language is in each generation – what is true in one generation may not be true in another.

“Ultimately, it leads us to this: we are created in the divine image and, when we see God in one another, we will know God,” Siritsky said, adding that the topic of gender diversity is not a new one in Judaism or other spiritual practices, and that binary thinking is not a Jewish way of thinking.

Siritsky pointed out that our understanding of God and gender is continually evolving, reflecting the ever-changing landscape of society and culture. “By exploring this evolution, we can better appreciate the richness and complexity of Jewish spirituality,” they said.

Siritsky is spiritual leader of the Reform Jewish Community of Atlantic Canada, serving all four Maritime provinces. Ordained by Hebrew Union College-Jewish Institute of Religion, they are also a board-certified chaplain with Neshama: Association of Jewish Chaplains, a social worker with advanced training from the Postgraduate Centre of Mental Health, and a doctorate in ministry and pastoral counseling with a focus on burnout in healthcare workers.

The final talk in the 2023/24 L’dor V’dor series will take place April 7, 11 a.m., on Zoom. Cookbook author and food writer Bonnie Stern will, together with her daughter, Anna Rupert, present a talk titled Don’t Worry Just Cook: A Delicious Dialogue on Intergenerational Jewish Cuisine. Register for the free webinar at kolotmayimreformtemple.com.

For more information about Rabbi Siritsky, visit rabbinadia.com.

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

The art of creating ketubot

Mordechai Edel beside the personalized ketubah he created for A.J. and Olena Steigman; A.J. is a chess champion and Olena is a classical pianist. (photo from Mordechai Edel)

Vancouver artist Mordechai Edel is one of a handful of people in Canada who make ketubot (singular: ketubah), the standard contract for traditional Jewish marriages, which have been used for millennia.

“I was trained as an impressionist artist, from which I developed the philosophic concept of ‘impression-mystic’ art,” Edel told the Independent. “Hopefully, this contributes in a small way to ‘marrying’ wedding contracts with art and harmonizing the opposites of heaven and earth, chiaroscuro [the use of strong contrasts of dark and light], fire and water.”

While the central theme of a ketubah is constant – an obligation on the part of the groom to provide for his bride – their designs can vary immensely, and each one designed by Edel tells, in its way, a separate story. He has been creating ketubot for 40 years.

“I often incorporate a stylized menorah symbol, which reflects the potential marriage of all humanity uniting together under G-d’s joyous chuppah canopy of shalom [peace and wholeness],” he said.

A kosher ketubah requires precision and documentation, especially regarding Hebrew names, marriage location and dates. Ketubot are usually written in Aramaic, in calligraphic style, and halachic (Jewish legal) requirements allow little room for embellishment.

“Not much fun there,” said Edel of the creative possibilities. “However, ‘the fun’ may begin with the surrounding artwork. That’s when personal requests start to kick in. I am often requested to incorporate ‘painted stories,’ illustrating romantic memories of how a couple first met.”

In the past several years, Edel has received numerous ketubah requests from local rabbis, including a “standard house model” developed with Rabbi Andrew Rosenblatt of Congregation Schara Tzedeck.

“Occasionally, some people do still enjoy elaborate weddings, which tend to generate requests for more personalized, sometimes eccentric artwork,” said Edel.

Depending on the couple’s budget, the creative detail of a personalized ketubah can vary substantially, from minimal artwork to the most elaborate designs, he said.

Edel can take several weeks to paint a personalized ketubah, although sometimes it can “just click” and he can finish one in two to three weeks. Ideally, couples planning on getting married would contact him as soon as possible, to give him as much time as possible.

Often, he said, the biggest challenge is to receive accurate place, name, date and time information. Sephardi ketubot do not permit any erasures, whereas Ashkenazi halachah (Jewish law) allows changes before the contract is signed and validated by two kosher witnesses, he explained.

Edel shared an experience that happened during a Sephardi wedding in the mid-2000s. He had painted a calla lily ketubah for a couple that had met in Acapulco, replete with a romantic sunset and a ship setting sail for Jerusalem in the background.

“Guess what? The night before the marriage, the rabbi checked the ketubah and there was one letter, ‘vov,’ missing in the Hebrew spelling of Vancouver. I was told it was invalid, it could not be rectified and was void,” Edel recalled.

The solution, Edel found, was to physically cut out the contract part, leaving the surrounding artwork, forming a window. He then spent the entire night rewriting the document, which he then inserted, forming a two-part ketubah.

“This negative-into-positive transformation has become a trademark blessing that I now incorporate into all commissioned ketubot,” said Edel. “And, in case of a last-minute error or wine spill, all ketubot come with a duplicate backup document.”

Along the way, Edel has received some unique ketubah requests. One couple, who had encountered a skunk on their first date in Stanley Park, asked that the scene be recreated in the marriage contract.

“I had difficulty finding a stinky model who would sit still,” Edel recalled. “That turned out to be a most scentimental ketubah.”

Another couple commissioned a grandiose, oil-on-canvas ketubah to fit over their fireplace. At the wedding ceremony, the three-foot-by-five-foot ketubah was carried into the sanctuary. The audience stood up and, according to Edel, let out an enormous communal “wow!”

Some of the more exceptional commissions Edel has seen have come from far afield. He recently completed a request that arrived “out of nowhere” from American businessman and professional chess player A.J. Steigman and his bride Olena, a classical pianist. They got married at the Western Wall (Kotel) in Israel and the ketubah features the groom (chatan) playing chess on a Vermeer-style chessboard with the bride (kalla) playing a Shostakovich concerto, all in the foreground of the Kotel.

Edel has also refurbished ketubot. In one instance, he was commissioned by the son-in-law of longstanding Schara Tzedeck members to “enhance” their original 1948 marriage certificate for their 50th anniversary. He created a ketubah “with memories of leaving the shtetl in sepia tones, transported into modern times via heaven’s kohanic [priestly] blessings, and embellished with a gorgeous bouquet of their favourite, fragrant rose flowers.”

One of Edel’s ketubot, “Le Picnique,” began as a painting commissioned by the late Joe and Rosalie Segal to be viewed by residents and staff at the Louis Brier Home and Hospital. “It later developed into a ketubah as a joyous tribute to this wonderful, caring couple,” said Edel.

Edel is grateful for the many blessings he has received in life, and gives special thanks to his wife, Annie, who helps design the ketubot.

“It is humbly interesting to note that the surname Edel means fine and noble, whereas a play on words of Mordechai suggests the French amour de chai or love of life,” Edel said. “It is this joyous love of life partnership that characterizes our ketubot and relationship between G-d, bride and groom and artist.”

For more information about Edel’s art and his ketubot, visit edelartworks.com.

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

A need to shift thinking

New approaches for getting younger generations to engage in communal Jewish life were put forward by Rabbi Mike Uram, the first-ever chief Jewish learning officer for Jewish Federations of North America, in a Zoom talk organized by Kolot Mayim Reform Temple in Victoria on Feb. 4.

Uram admitted he does not have a magic answer to the problem that has been confounding leaders of Jewish institutions for several years. Instead, he regards himself as a “provocateur” who stimulates novel thinking and a sense of possibility.

photo - Rabbi Mike Uram urges organizations to create new entry points and ways for Jews to connect with Jewish life — Rabbi Mike Uram urges organizations to create new entry points and ways for Jews to connect with Jewish life. *(photo from Kolot Mayim)*

He started by addressing Jewish communities and Jewish institutions, saying they no longer exist as they have in the past. He suggested that there is no longer the same power of gatekeeping and that the concept of who is a Jew has become more fluid. What may be seen as a community – through a synagogue, federation, university campus or geographic area – is, according to Uram, more accurately described as a network.

“There’s something imprecise about the language, and that imprecision leads to imprecise strategies,” he said, adding that this view is more aligned with an operating system that was in place several decades ago. “And the operating system, which was perfectly aligned with the North American Jewish population in the 1950s and 1960s, is now almost perpendicular with the ways that North American people and Jews access almost everything else in their lives.”

Using television viewing patterns as an example, Uram demonstrated a shift from “macro-communities to micro-communities.” That is, in the 1950s, close to three-quarters of the American public watched an episode of the hit show I Love Lucy at the same time. Today, a successful show might obtain a viewership in single-digit percentages.

A similar pattern can be identified in Jewish circles, if one were to observe the steep decline in the numbers of Jews affiliated with a synagogue today as opposed to the 1960s, he said. The drop is not singular to Jewish groups; a corresponding fall in institutional engagement has occurred across a range of civic and political organizations.

More broadly, people are spending less time out of the house and have fewer friends than in previous generations. As well, with social media and streaming services’ algorithms, people are now living more in “customized little bubbles.” To solve this dilemma, Uram proposed a change in the language and thinking used by institutions to bring the unaffiliated into their realm.

“When we say us and them, we’re thinking we’re the core, they’re the periphery. We’re involved, they’re uninvolved. We’re affiliated, they’re unaffiliated. The problem with that thinking is [that] it is measuring Jewish identity on a very linear and highly judgmental spectrum,” Uram said.

The challenge, too, with this institutional mindset, he argued, is that people do not wake up each day thinking they are an uninvolved or unaffiliated Jew and wondering how they can become more involved or affiliated. In fact, he said, many have a negative stereotype of organizational Judaism, as a place they feel judged and like an outsider.

Nonetheless, Jews not participating in institutional Jewish life are no less proud of being Jewish.

“They don’t feel broken,” Uram said. “They don’t feel like they need a synagogue or a federation to fix them. What has changed in American life is that, as affiliation rates have gone down, positive Jewish feelings have actually gone up.” Many Jews are interested in Judaism but not affiliation, he said. Hence, rather than focusing on programming and marketing, institutions should concentrate on building relationships, he said.

While emphasizing that he is not disparaging affiliation, Uram urges organizations to create new entry points and ways for Jews to connect with Jewish life.

“It’s a one-on-one conversation, and it’s more like community organizing than it is like traditional programming,” he said, noting that the organized Jewish community can often function like a taxicab in the age of ride-hailing companies or network television when there are streaming services.

“We’re not in the business of preserving network television,” he said. “We’re in the business of changing people’s lives with amazing shows. So, we should be doing anything we can do to get people to interact with the magic and the power and the wisdom of Jewish values.”

Another issue within a community is infrastructure, such as buildings, staff and program calendars, said Uram. Here, he advocates a change in philosophical approach, focusing on impact over affiliation.

“Spending a little bit more time talking about how we’re going to make a difference in people’s lives, rather than how they can help us keep the organization strong, will trickle down and change the way emails are written, the way the website looks, the way people are greeted,” he said.

Towards the end of his talk, Uram threw some questions out to institutions, asking if they were in the synagogue preservation business, the program planning business, the membership business or the transforming people’s lives business.

“My guess is they do not say that our mission is to make sure that the next generation of Jews joins. It probably says that they’re going to engage in Judaism in a way that transforms them and the world, that makes them feel closer to community and that helps them live more enriched lives, and all those things,” Uram said.

If organizations are to meet the challenges and take advantage of the opportunities offered in the future, they must understand the perspectives of the next generation, he said. Millennials, he added, bring with them their own insights and values that can “guide the future of Judaism in exciting ways.”

Uram is a former executive director of Hillel at the University of Pennsylvania and the author of the 2016 book Next Generation Judaism: How College Students and Hillel Can Help Reinvent Jewish Organizations, which received a National Jewish Book Award. He was speaking as part of Kolot Mayim’s 2023/24 Building Bridges Speaker Series. On March 3, Rabbi Dr. Nachshon Siritsky, spiritual leader of the Reform Jewish Community of Atlantic Canada, will talk on the topic Our Evolving Jewish Understanding of G!d and Gender. To register, visit kolotmayimreformtemple.com.

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

Law seminar on antisemitism

At the daylong legal seminar being held at Congregation Beth Israel on Feb. 15, Howard Mickelson, KC, and Vancouver Mayor Ken Sim discuss the legal implications of adopting the IHRA definition of antisemitism. Mickelson, left, spearheaded the event.

Congregation Beth Israel will be holding a full-day seminar, titled The Legality of Combatting Antisemitism, on Feb. 15. Topics will include defining antisemitism, combatting and addressing antisemitism on campus and in the workplace, examining the Charter implications of fighting antisemitism and the constitutional implications.

“Attendees can expect a top-notch group of speakers providing legal insight on, and addressing, a critical issue of our current troubled times,” said Howard Mickelson, KC, of Gudmundseth Mickelson LLP, who is spearheading the seminar. Mickelson has been a lawyer for more than 30 years.

The daylong event takes place four months after the Hamas attacks on Israel that killed approximately 1,200 people and saw about 240 people taken hostage. More than 130 hostages are still in captivity, with at least 32 believed dead. Since Oct. 7, there has been a dramatic rise in hate crimes in Vancouver, as well as the rest of Canada. A disproportionate number of these crimes have targeted Jews.

According to information released by the Vancouver Police Department (VPD) on Jan. 16, tensions from the Israel-Hamas war have fueled increases in protest activity and hate crimes in the city. Of the 47 antisemitic hate incidents reported to VPD in 2023, 33 occurred after Oct.7. In all, antisemitic incidents increased 62% in 2023 compared to 2022, when there were 29 incidents reported.

“The topic of the seminar is a result of the rise after Oct. 7 of antisemitism,” Mickelson told the Independent.

Mickelson, along with Vancouver Mayor Ken Sim, will discuss the legal implications of adopting the International Holocaust Remembrance Alliance (IHRA) definition of antisemitism. Sim promised during his 2022 mayoral campaign to push for the adoption of the IHRA definition by the city and Vancouver city council voted for the definition shortly after he assumed office.

In 2016, the IHRA created a non-legally binding definition of antisemitism, which reads: “Antisemitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.”

Jewish groups are hoping that other jurisdictions, such as the provincial government, will follow Vancouver’s lead. In June 2022, former British Columbia Premier John Horgan issued his support of the definition in a letter. His successor, David Eby, has made several statements confronting antisemitism but his government has yet to adopt the definition. The federal government has adopted it, as have the provinces of Ontario, Alberta, Saskatchewan, Manitoba, New Brunswick and Newfoundland and Labrador.

Rob Phillip, executive director of Hillel BC, Beth Israel’s Rabbi Jonathan Infeld and Dr. Jay Eidelman, PhD, who is a professor in the history department at University of British Columbia, will present the seminar’s opening session, What is Antisemitism?

Russell Brown, who served on the Supreme Court of Canada from 2015 to 2023, will focus on the Charter implications of combating antisemitism. Prior to his appointment to the Supreme Court, he was an associate professor and associate dean at the University of Alberta faculty of law and is the author or co-author of numerous legal works.

On the topic of Combating Antisemitism on Campus, one of the scheduled speakers is Prof. Cristie Ford of the Peter A. Allard School of Law at UBC. Colleges and universities across the province and the country have witnessed a sharp uptick in antisemitic incidents over the past four months. Jewish students have reported feeling unsafe on several campuses due to anti-Israel rhetoric and hostile behaviour from other students, as well as faculty.

The session Addressing Antisemitism in the Workplace is a roundtable moderated by Claire E. Hunter, KC. It features Reut Amit of Southern Butler Price LLP, Erin Brandt of PortaLaw and Abigail Cheung of Harris & Co.

The final topic, Mooting the Constitutional Implications, will be taken on by Marshall Rothstein, CC, KC, Osler Russell Brown; S. David Frankel, KC; Geoffrey Cowper, KC, Fasken; and Greg Allen, Allen/McMillan.

About the seminar as a whole, Mickelson said attendees can expect “legal guidance in a variety of areas, such as employment, campus life and criminal law, to deal with the heightened levels of antisemitism post-Oct 7.

“It is, of course, highly distressing to our community and especially our children,” he added. “As a lawyer, this is the best way I and the others assisting me on this, particularly Claire Hunter, KC, can do something constructive and educational to feel less helpless.”

Mickelson noted that Congregation Beth Israel has put on other topical daylong continuing legal education seminars, with assistance and insight from Infeld, including two separate trips to Israel with members of the bench and bar.

The cost for the Feb. 15 seminar, which runs 8:30 a.m. to 4:30 p.m., is $360 for professionals and $180 for students. Breakfast, snacks and lunch are included. The event is worth six continuing professional development (CPD) credits, including two ethics credits. For more information, visit bethisrael.ca or write [email protected].

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

A way to support Israel

Raquel Benzacar Savatti, chief executive officer of Israel Bonds Canada. (photo from Israel Bonds Canada)

The phones at Israel Bonds Canada have been ringing off the hook since Oct. 7, according to Raquel Benzacar Savatti, chief executive officer of the organization that sells bonds for the Israeli Ministry of Finance in this country.

Canada has always shined in terms of its large base of retail purchasers of Israel Bonds, Savatti told the Independent earlier this month. That base has grown substantially.

“Jews to Israel are like firefighters to a burning building. When that building is on fire, they run towards it. When Israel is in trouble, Jews in the diaspora run towards it,” Savatti said.

Israel Bonds can be purchased online and Savatti noticed that many new accounts were opened in October.

“The volume was incredible – people I have not heard from in years, people I have never heard from before, young people. We always asked, how are we going to capture the next generation? This was it,” she said. “People understand it’s a very direct way to show their support of Israel.”

Savatti stressed that Israel Bonds is looking to engage as much as it can with the community in Vancouver and beyond. She praised the work of Ross Sadoff, executive director of the organization for British Columbia, noting that a lot of people in the province reinvested after their bonds reached maturity in recent months.

“We have to be together in our support of Israel and for each other. We have to have hope…. Israel has historically proven that after any conflict it has come out stronger and more innovative. I firmly believe we are going to see more of that when this is over,” she said.

Savatti underscored that the war has caused economic devastation in Israel, yet the country still has to operate and, ultimately, rebuild. The majority of Israel’s budget comes from taxpayers and there are a lot of people not working right now. Concurrently, there are challenges with sustaining the farming sector, the shuttering of businesses, the need to house evacuees and missing tourism dollars as a result of the war.

More than $50 billion has been invested through Israel Bonds by people from all over the world since its inception in 1951, creating a direct connection with Israel for many in the diaspora. In 2023, Israel Bonds had set a global goal of $1.5 billion US – by the end of the year, the amount exceeded $2.7 billion US, the bulk of which arrived after Oct.7. In Canada, more than $130 million US was sold last year and the goal for 2024 is $120 million US, though needs could change.

“I am so proud of us as a country,” Savatti said. “We punch so high above our weight given the size of our Jewish community. Per capita, we do better than any other country.”

The bonds are loans to the state of Israel to be used as it sees fit. When a particular bond – there are several to choose from – reaches maturity, the loan is repaid with interest. In the 73-year history of Israel Bonds, the country has never defaulted on the payment of the principal or interest of its debt.

In February 2021, with Savatti as CEO, Israel Bonds (officially Canada-Israel Securities) became a registered broker-dealer.

“This decision to become regulated came under the behest of the government of Israel,” Savatti said. As such, anyone who sells Israel Bonds must take the Canadian Securities Course, which would allow them to serve in an advisory capacity regarding investments as well.

“Whatever investments are being made by the purchaser, we, as the bonds organization, want to make sure they are suitable,” Savatti said. “We are not advising on a full portfolio, only on how Israel Bonds could work in that portfolio.”

For example, a person can invest in a given Israel Bond as part of a Registered Retirement Savings Plan, a Registered Education Savings Plan, a Tax-Free Savings Account and even a First Home Savings Account, depending on the goals of their portfolio. A person can select a variety of bonds with different dates of maturity.

“They really suit everybody and still make very good bar and bat mitzvah gifts,” Savatti said.

Of the types of bonds on offer, there is, for example, the eMazel Savings Bond, which is only available online; it starts at $36, with a maturity of five years. The Jubilee and Maccabee Bonds last as long as 15 years, with a $25,000 Cdn and $5,000 Cdn minimum, respectively.

Savatti has been connected with Israel Bonds since 2001. Before becoming CEO in 2016, she was the director of women’s and synagogue positions, divisional director, human resources manager, and chief customer officer. She was also the executive director of Ezer Mizion, an Israel health support organization, in Canada for two years.

For more information, visit israelbonds.ca or call 1-866-543-3351. Questions can also be put to Sadoff in the BC office, at 604-266-7210 or [email protected].

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

Past trauma can help us

Rabbi Dr. Tirzah Firestone spoke in a Zoom webinar hosted by Victoria’s Kolot Mayim Reform Temple on Jan. 14. (PR photo)

Rabbi Dr. Tirzah Firestone unraveled intergenerational trauma, and offered solutions to help remedy it, in a Zoom webinar hosted by Victoria’s Kolot Mayim Reform Temple on Jan. 14. Firestone, the author of the award-winning 2019 book Wounds into Wisdom: Healing Intergenerational Jewish Trauma, is a Jungian psychotherapist and a leader in the Jewish Renewal movement.

“When I was first approached by Kolot Mayim last year to present this talk, nobody had any idea of the life-changing events that we would be experiencing,” Firestone began, acknowledging the geopolitical developments on and after Oct. 7. “Nor did I ever fathom when I wrote Wounds into Wisdom that it would be so very painfully relevant today in the midst of historical traumas in the making.”

An objective of the January talk was to address traumas experienced by one’s ancestors that get transmitted onto future generations in the form of fears, anxieties and hopelessness. Firestone’s goal is to help current generations “metabolize life better” so that the damaging psychological effects of trauma are not extended to future generations. In other words, those who come after should experience life from a position of resilience and hopefulness.

Firestone, who currently lives in Boulder, Colo., spoke about her own parents, who were deeply impacted by the Shoah – her mother as a German survivor and her father as an American soldier stationed in Germany.

“The past does not disappear. The painful histories our ancestors endured, along with their warmth, resilience and all their good resources, are intertwined within us, both psycho-spiritually as well as physically and physiologically,” said Firestone. “And they create the patterns of who we are and who we are becoming.”

Along these lines, the pain from trauma can be unspoken over the course of generations, yet becomes part of the individual nonetheless. Or, as in a quote from Israeli psychologist Dan Bar-On, cited by Firestone: “Untold stories often pass on more powerfully from generation to generation than stories that can be recounted.”

Ongoing patterns, whether ones of heroism and activism or depression and anxiety, are transmitted across generations. A young woman Firestone worked with, for example, became an activist, not knowing it ran in the family – her grandmother and great-aunt, neither of whom she had ever met, were rebels in their shtetl decades earlier.

Another example involved a woman whose very first memories as a young child were nightmares. One night, she explained to her concerned mother why she would wake up crying so often. The image in the young child’s mind was of an old wooden town where a man at the train station would jump from the platform to the train tracks. The man would run along the tracks yelling, “Stop! Stop!” The train would go on with the young man unable to catch it.

When the mother heard her child’s story, she cried and asked in disbelief, “How could you possibly have known this?” It was the story of the child’s grandfather who, in the Second World War, found out belatedly that Jews in his town, including his young family, had been rounded up and deported by train. He ran after the train, but never caught up and never saw his family again. The man survived the Holocaust and started a new life and family in the United States.

Traumas can happen collectively. Firestone noted that Israeli journalist Chemi Shalev wrote, “I am a Jew, and there are scenes of the Holocaust that are indelibly etched in my mind, even though I was not alive at the time.”

Firestone also outlined research conducted by Rachel Yehuda of New York’s Mount Sinai Hospital, which showed that the children of Holocaust survivors were three times more likely to develop post-traumatic stress disorder symptoms when exposed to traumatic events than the children of other Jews.

In the latter part of her talk, Firestone focused on what can be done towards healing trauma. Every family has its own ruptures and resources, no matter who or where it is, she said. Whether through intelligence, resilience or good fortune, every family today is a survivor. Thus, she asked, “What family resources can you tap to assist you in this current moment in history?”

Among some of the keys she highlighted for healing trauma, and which are discussed in greater depth in her book, is being aware of family legacies. This awareness, she asserts, will hinder the transmission of trauma to succeeding generations.

Another is to face one’s losses. “When we face our grief, we can start to feel our grief. When we don’t feel our grief, it becomes pathogenic. It makes disease on the inside of us,” she said.

A third technique for healing, according to Firestone, is “to harness the power of one’s pain.” That is, one can use the tremendous power contained in pain to bring on more destruction and further pain or to bring light, warmth and hope.

Firestone advised taking action. Here she employed a saying from Midrash: “Had I not fallen, I would not have arisen. Had I not been subject to darkness, I would not have seen the light.”

In concluding her remarks, Firestone said, “We have a mandate to draw on our ancestors’ greatest traits – their survival skills, their courage, their ingenuity – to apply to circumstances now. There are so many people who are suffering. What can we do from our own pain by harnessing its power and going places that we could not have gone before we endured [it]?”

For more on Firestone and her writings and ideas, visit tirzahfirestone.com.

To register for future Kolot Mayim speaker series Zooms, the next of which takes place Feb. 4, click here.

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

Prof: “no choice but to resign”

Dr. Ted Rosenberg (photo from BC College of Family Physicians)

Ted Rosenberg has stepped down from his post as a clinical assistant professor at the University of British Columbia’s faculty of medicine, citing an unsafe environment, following his repeated attempts to have the school do more to address antisemitism.

In a Jan. 1 letter to UBC, the award-winning geriatrician, who has taught at the medical school for more than 20 years – prior to that, he had a position at the University of Manitoba – wrote that because the faculty has failed to address concerns, he had “no choice but to resign.”

A tense atmosphere developed following the Oct. 7 Hamas attacks when a petition titled “A Call for Action on Gaza” first appeared at the faculty of medicine and was signed by more than 225 of its students. The petition went beyond calling for a ceasefire in Gaza. Rather, it condemned Israel as “a settler colonial state,” accused it of “collective punishment through indiscriminate bombing of civilians” and claimed that “Palestinian people have been continually abused, traumatized and killed by the settler state of Israel and its Western allies for over 75 years.”

In a Nov. 29 letter to UBC president Benoit-0Antoine Bacon, medicine faculty dean Dermot Kelleher and other top officials at the university, Rosenberg wrote, “This petition and other similar statements on campus, as well as the inaction by UBC, makes me wonder if antisemitism has become systemic in this institution.”

While praising UBC’s efforts to redress discrimination and promote diversity and inclusion, he asked, “Why do these efforts for diversity and inclusion come to an abrupt halt when it involves ‘including and protecting’ Jewish/Zionist students and faculty?” According to Rosenberg, the petition not only made him feel unsafe but also traumatized a medical student “who was left distressed, anxious and sleepless after reading it, and enduring the hostile reactions of colleagues and faculty.”

A Dec. 21 letter, co-signed with 283 other physicians – both Jewish and non-Jewish – stressed the growing polarization at the medical school due to events in the Middle East.

“This is resulting in hate speech, student intimidation and the feelings of many students and teachers that they are working in a toxic environment. Several of us have expressed concerns to you in writing and are waiting for specific responses,” the letter read.

The letter also called into question the validity of the anti-Israel petition, emphasizing that it contained several inaccuracies, caused deep divisions within the medical student community, and was one-sided and unrelated to medical care.

In requesting a response from university leadership to take action to protect the integrity of the medical school and the safety of medical students and staff, the letter urged that those who signed the petition “be made aware of the significance of their choice of contentious language.”

Additionally, the letter called on the offices of equity, diversity and inclusion (at both the university and the medical school) to receive sensitivity training regarding Jewish issues and antisemitism, encouraged the university to adopt the International Holocaust Remembrance Alliance definition of antisemitism, and asked the university to form a clear policy on the boundaries of free speech, “having zero tolerance for any speech that crosses the boundary to antisemitic or hate speech or language used to incite violence, either openly or covertly.”

Both letters received responses from Dean Kelleher of the medical school. Rosenberg, however deemed them inadequate. In the resignation letter, he said they “did not address any of our specific concerns re: the medical student’s petition, antisemitism within the faculty, or concerns that politicization and polarization of the Middle East conflict are creating a toxic work environment.

“I checked the recommended links to your and the president’s statements on respect and compassion…. Two words are conspicuously absent from all these documents: 1. Jew(ish) and 2. Antisemitism.”

Rosenberg added that he searched the websites for the offices of equity, diversity and inclusion at the university and the medical school for “antisemitism” and did not find the word included among the several anti’s that were mentioned.

In his most recent letter, Rosenberg said he lamented the deaths of innocent civilians on both sides, but denounced the “oversimplistic ahistorical demonizing narratives and rhetoric” taking place.

Rosenberg also expressed the hope “that the faculty of medicine and UBC will recognize this serious threat of antisemitism/Jew-hatred and the dangers of politicization and polarization of the faculty and student body.”

In his concluding remarks, he advised the school to consult with the physicians who collectively wrote the school leadership in December. “They can work with you to constructively, collaboratively and proactively rectify this situation and ultimately help restore respect, compassion, empathy and trust among colleagues and students,” he said.

Rosenberg told the CJN that he is aware of other faculty members who have considered resigning because of the present atmosphere at the medical school. Since his letter, he also has heard from people at the faculty who are prepared to do more to recognize antisemitism – and to do something about it when it appears at the school.

In response to a request for comment about Rosenberg’s resignation, a spokesperson for UBC wrote, “The faculty of medicine and the University of British Columbia have been very clear that antisemitism, or discrimination of any kind, is completely unacceptable. We are committed to creating a safe and respectful environment for all of our community members and will continue to take steps to do so.

“In response to concerns raised by faculty and learners, the faculty of medicine is also working expediently to develop educational opportunities for inclusive learning and respectful dialogue within the faculty in areas that directly reflect our stated values, including how we address issues such as discrimination, harassment and hate speech,” they added.

Rosenberg, a Victoria-based physician who makes house calls, is an advocate for keeping the elderly in their homes for as long as possible. His company, Home Team Medical Services, aims to improve quality of life and increase independence for older people and their families. The company provides home-based health care for people 75 to 105 with physiotherapists, rehabilitation aides and care coordinators, in addition to a team of nurses and physicians.

In 2016, Rosenberg received the BC College of Family Physicians Award of Exceptional Contribution in Family Medicine.

Sam Margolis has written for the Globe and Mail, the National Post, UPI and MSNBC. This article was originally published at thecjn.ca.

Peer support’s long history

The Jewish Seniors Alliance of Greater Vancouver has invited Honoré France, a scholar on aging and expert on peer support, to speak via Zoom on Jan. 22. He will discuss the topic Discovering the Essential Importance of Seniors Supporting Seniors.

France, a professor emeritus in the department of educational psychology and leadership studies at the University of Victoria, will focus on the senior peer support training he developed. The training has been used by JSA for several years to help new volunteers learn how best to connect and liaise with isolated, lonely seniors in the community.

Among the topics France will cover are the early history of seniors peer support, strategies for self-care, information about memory, the value of exercise and the development of a healing presence.

Earlier this month, France shared some of his presentation with the Independent, including a peek at the origins of peer support during the beginning of psychiatry in the late 1700s – through French physician Philippe Pinel and hospital superintendent Jean-Baptiste Pussin.

The talk will then move to more modern examples of senior peer support, including Indigenous approaches, and the development of group homes and inclusive treatment.

According to France, peer support is successful when various factors are in place, including effective approaches in helping aging populations and the promotion of the concept of self-help and independence among older people.

Additionally, for peer support to be beneficial, people need to want to help themselves, there needs to be a reserve of talented older people who want to be helpful and, should someone have a problem or concern, there must be a willingness to seek out peers.

After addressing various aging myths, such as the belief that dementia is inevitable, France will examine ways to stay mentally, physically and spiritually fit. He will explore nature as medicine, practices of letting go and cleansing, positivity (finding purpose and meaning), and mind-body activities like yoga, meditation, art and helping others.

France said he hopes that, by the end of the session, participants will “understand the developmental stage of aging and the central concept from Viktor Frankl about meaning and the crucial role it plays in healthy aging, and to follow their dreams as they age in the same way they did earlier in life.”

Frankl, an Austrian psychiatrist and Holocaust survivor, believed finding meaning in life to be the central human motivational force.

“Aging is natural and part of living,” said France, and people “can be in control physically, mentally, psychologically and spiritually. Aging is what you make of it and learning is a medicine and keeps you mentally fit.”

France emphasized that, no matter what a person’s condition in life is, they can live fully, consistent with their physical and psychological level.

His talk will look at ways people can train themselves “to listen to others and to be like Frankl – optimistic, resilient, and always ‘moving.’ And, finally, [how to] develop a healing presence, as well as how to empathize at a deep level by bringing ‘light’ into the world to those in need.”

He added, “I will also provide some strategies for dealing with stress that I use. There will be a question period at the end, and Grace Hann will speak about the volunteer program at the Jewish Seniors Alliance along with one or two volunteers,” France said.

Hann is JSA’s senior peer support services trainer and supervisor.

Aside from his role at UVic, France is an artist, writer, therapist and consultant in the field of mental health. He has worked at the Shanghai University of Traditional Chinese Medicine, Addis Ababa University and the University of Massachusetts, where he graduated with a doctorate in counseling.

His academic interests include diversity, group processes and creative arts therapy. His current research involves reconciliation and residential schools, cross-cultural issues, creative arts, spirituality and eco-psychology (an intellectual movement to understand the relationship between humans and nature).

France has written several books and more than 75 academic articles on counseling issues and practices. Further, he has presented more than 80 scholarly book chapters around the world. He is currently re-writing and updating a 1989 publication on senior peer counseling, titled Senior Peer Support/Counselling Handbook: An Interactive Guide, which is set for publication this year.

On a personal level, he keeps active through gardening, playing squash and pickle ball, carving, building furniture and participating in strategic games, such as Go and chess. Currently, he is finishing up a novel based on his experiences hiking the West Coast Trail, his life teaching and backpacking around the world.

France’s talk is part of the JSA Snider Foundation Empowerment Series and the South Vancouver Seniors Network is a co-sponsor of the event. The Zoom starts at 11 a.m. The link to join it will be distributed through JSA’s email newsletter. Those interested in attending can also email [email protected] for the link.

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

Learning, living coexistence

Hand in Hand (Yad b’Yad) is a group of Israeli schools where Jewish and Arab students learn together. Its co-founder, Lee Gordon, was in Vancouver last month (photo from Hand in Hand)

Lee Gordon, co-founder of Hand in Hand (Yad b’Yad), a group of Israeli schools where Jewish and Arab students learn together, spoke at Vancouver’s Or Shalom Synagogue and met with members of the community at large last month.

“We are always eager to have more friends and supporters for what Hand in Hand is doing, especially in the current very dark situation in Israel and in Gaza,” Gordon said in an interview with the Independent. “Hand in Hand is a beacon of light in a place where coexistence is not widespread enough.”

Gordon, who first moved to Israel in the 1980s, launched Hand in Hand with Amin Khalaf in 1997. The first classes started in September 1998 with 50 students on two campuses, in Jerusalem and in the Galilee. Today, there are more than 2,000 students, who study in Hebrew and in Arabic, on six campuses throughout Israel.

The bilingual schools were established to combat the threat posed to Israel by growing social alienation and lack of trust between Jewish and Arab citizens. Education, in the view of Hand in Hand’s founders, was – and still is – instrumental in changing this.

Gordon, who lived in Israel for 20 years before returning to the United States, became involved in Jewish-Arab dialogue while pursuing a master’s degree in social work from Hebrew University. Though the university was integrated, he observed, there was not a great deal of interaction between Jewish and Arab students, aside from weekly dialogues in which Gordon and others from the two groups would engage on campus.

While those meetings were clearly a step in the right direction, he felt they were lacking. “Dialogue is superficial. People can have lovely feelings afterwards but don’t see each other again,” said Gordon, who is currently the director of American Friends of Hand in Hand.

Later, when working on a fellowship project through the Mandel Institute, Gordon spent time looking at schools in Israel and analyzing what makes them succeed or fail. In the backdrop was the reality that the school system in Israel is completely segregated, even in mixed communities, such as Jerusalem and Tel Aviv.

“I started building a rationale for a school being a wonderful venue for bringing Arabs and Jews together, because it is not just for one hour a week. Once students are in school, they are there all day, all week, all year, and have a chance to truly get to know the other,” Gordon said.

Realizing that he needed an Arab partner for his goal of creating an integrated school to reach fruition, Gordon was introduced to Khalaf, an educator whose hope was for his children to grow up feeling as equals in Israeli society.

Hand in Hand was officially registered in spring 1997 and, for a year, Gordon and Khalaf scouted the country, trying to locate an ideal spot to start the school.

“We knew we wanted one in Jerusalem but also wanted a backup,” said Gordon. “We settled on an area in the Galilee where the Jewish and Arab towns are close together.”

When the first schools opened in fall 1998, the primary challenges consisted of hiring teachers, raising funds and recruiting Jewish students.

“We knew Arabs, as the minority, would flock to our schools, it would be seen as a step up for them,” said Gordon. “Jewish parents would be more of a struggle. We wanted our schools to be accredited and not be viewed as boutique, esoteric schools lacking legitimacy.”

photo - Hand in Hand kids — *(photo from Hand in Hand)*

Though never without obstacles, as the schools grew each year, it became easier to recruit new parents because Hand in Hand presented an attractive educational possibility – students were learning two languages in a vigorous academic environment, they were happy and the class sizes were smaller.

Even today, Gordon admitted, Hand in Hand still has to work harder to recruit Jewish parents, particularly after the Hamas attacks on Oct. 7.

“This is the worst war of the four since Hand in Hand has been in existence,” he said. “Jewish families often know someone who was killed or taken hostage, and many of the Arab families have relatives in Gaza.”

While there were concerns that Jewish families might withdraw their children from classes following the attacks, that has not happened yet.

“Bringing people together is really the only way there is any hope of this conflict ending because it is not happening on political levels,” Gordon said.

Multiple researchers have shown that there are many benefits from bilingual education, such as more empathy, better academic performance and improved engagement. Beyond those benefits, Jewish and Arab students at the Hand in Hand schools develop close friendships, which start through childhood sleepovers, birthday parties and play dates. Moreover, adults have formed long-lasting bonds with one another.

“Many parents have spoken of how they have been transformed by the experience,” Gordon said.

Hand in Hand schools are public, recognized and overseen by the Israeli Ministry of Education, and open to all parts of the Arab and Jewish populations in Israel. Government funding is supplemented by philanthropy and parents’ fees.

Besides Jerusalem and the Galilee, Hand in Hand operates schools in Haifa, Jaffa, Kfar Saba and Wadi Ara.

For more information about Hand in Hand, visit handinhandk12.org. Canadian residents can make a tax-deductible donation to Hand in Hand through the Jerusalem Foundation of Canada, 1-877-484-1289.

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