With the help of a $10 million donation from the Al Roadburg Foundation, a four-storey apartment building has been purchased that will allow Tikva Housing Society to offer more affordable housing in Vancouver’s Jewish community.
Situated on West 41st Avenue in the Kerrisdale neighbourhood, the 20-unit building will be home to nearly 30 individuals. Tikva currently provides housing solutions to more than 300 people, in 128 rental units in Vancouver and Richmond. With this recent addition and 20 new units in Burnaby to be completed by summer 2023, Tikva will expand its portfolio to 168 units in seven housing developments. However, the need for affordable housing is enormous – there are 302 applicants on the Jewish Housing Registry waiting for affordable homes, including 65 people with disabilities.
“This addition will be a huge step forward to providing more people with safe, secure and affordable homes,” said Anat Gogo, executive director at Tikva Housing Society. “The building was acquired through an extraordinary and unparalleled donation of $10 million by the Al Roadburg Foundation. It is the single largest donation received by Tikva and is critical to address housing insecurity.”
In gratitude for the donation, Tikva has named the building the Al and Lola Roadburg Residences.
“Secure housing is essential for individuals and families to thrive,” said Robert Matas, chair of the Al Roadburg Foundation. “We’re deeply honoured to be part of a broad network of Tikva Housing Society supporters who contribute to making housing within the Jewish community more accessible for individuals and families throughout Greater Vancouver.”
“By acquiring an existing apartment building, we are preserving a property that still has many years of life, rather than demolishing and building new,” added Alice Sundberg, director of housing development at Tikva. “Also, we are protecting rental affordability for the future. Al and Lola Roadburg Residences will be a long-term community asset protected from the pressures of our escalating real estate market.”
Al Roadburg (1913-2002) and Lola Roadburg (1922-2011) had a lifelong commitment to Israel and to Jewish organizations in Vancouver. The Al Roadburg Foundation aims to ensure their estates are used to create a legacy that benefits the community where they lived and raised their family.
The harrowing history of Ukraine’s past was recounted recently in the annual lecture honouring Rudolf Vrba, the late Vancouver scientist whose 1944 escape from Auschwitz brought the most concrete proof of the Nazi “Final Solution” to the world.
Dr. Nataliia Ivchyk delivered the 2023 Rudolf Vrba Memorial Lecture, titled The Holocaust in Ukraine: Violence, Gender and Memory. Ivchyk is at the University of British Columbia on a visiting fellowship that was created by Dr. Richard Menkis and Dr. Heidi Tworek to bring to Vancouver a Ukrainian scholar at risk. Ivchyk is associate professor in the department of political sciences at Rivne State University for the Humanities in her hometown of Rivne, Ukraine, and her work is focused on public history and memory politics.
Ivchyk’s presentation was based on survivor testimonies held at the USC Shoah Foundation, and narrowed in on the experiences of Jews in the western Ukrainian region of Volhynia and Podilia. Of the approximately 27,000 Jews who lived in Rivne (then known as Rovno) in 1937, it is estimated that just around 1,200 survived to the 1944 liberation by the Red Army. In a single day, on Nov. 6, 1941, about 21,000 Jews were murdered by Einsatzgruppe C and Ukrainian collaborators. The surviving Jews were imprisoned in the Rovno Ghetto, which was created the following month. In July 1942, remaining Jews, about 5,000, were transported to a stone quarry and murdered.
About 1.5 million Jews died in Ukrainian territory during the war years, most of them shot in what has been called the “Holocaust by bullets.”
“The Holocaust has long remained on the margins of collective memory in Ukraine,” said Ivchyk. Babyn Yar, a ravine outside Kyiv where more than 33,000 Jews were murdered over two days in 1941, has become a national symbol of Holocaust remembrance, she said. “However, the local level of remembrance remained low.”
There are many other sites of atrocities that were committed in Ukraine. “Some are marked by monuments, others are still forgotten and lost,” she said.
Of the several thousand Jews who survived the initial mass executions, anyone over the age of 13 was forced into slave labour.
“Nobody wanted to work for the Germans,” Ivchyk quoted one survivor, “but we had to. We hoped it would somehow balance our relationship with the Germans and would help us survive.”
Violence against women was mainly carried out by Ukrainian collaborators, she said, though Nazis also took part.
“I remember many times Germans came at night, knocked on the windows, took away beautiful girls,” Ivchyk quoted a survivor. “Sometimes, they raped and killed them right away. Sometimes, they said we will come again.”
Rabbis became a particular target of violence against men, given their social and symbolic status, and their role as spiritual leaders.
In the Soviet era, historical memorialization was subordinated to the priorities of the regime.
“The Holodomor [the deliberate Soviet famine that killed millions of Ukrainians], the deportation of Crimean Tatars, the Holocaust and the genocide of the Roma – all of these events were suppressed in collective memory by the Soviet regime,” she said.
Today, support in Ukraine for Holocaust memorialization is ambivalent.
“The activities of the state today do not prohibit academic, educational or public activities in the field of Holocaust remembrance, but neither does it act as a financial or ideological initiator,” she said.
The Vrba event was funded by the Holocaust education committee of UBC’s department of history, which is responsible for the annual lecture, as well as a number of other organizations, including the Vancouver Holocaust Education Centre and the Diamond Chair in Jewish Law and Ethics.
Menkis, associate professor of modern Jewish history at UBC and chair of the Holocaust education committee, noted that the event recognizes Vrba’s contributions to two primary areas to which Vrba’s life was devoted: Holocaust education and science, particularly pharmacology. The annual lectures alternate between these topics.
Menkis told the audience how Vrba and his friend Alfréd Wetzler made the momentous decision to escape from Auschwitz after overhearing conversations around the planned deportation of Hungarian Jewry. After a difficult and dangerous trek, the pair reached northern Slovakia, where they compiled a report documenting the layout of Auschwitz and the extermination process there.
“Although the report is credited with saving many lives,” said Menkis, “Vrba and Wetzler were keenly aware that more decisive action could have saved more. After the war, Dr. Vrba continued to speak about Auschwitz and his experiences. His book, I Cannot Forgive, written with Alan Bestic, was first published in 1963 and has been issued in a number of translations and re-editions since. He is also well known for his unforgettable testimony in Claude Lanzmann’s [documentary film] Shoah and perhaps less well-known but also important was his effective testimony in the Canadian trials against Holocaust denier Ernst Zundel.”
Vrba’s widow, Robin, attended the event virtually. Vrba died in 2006.
“I like to dabble in things, I like to learn about things, and I think that’s where Peretz really shines,” says Maggie Karpilovski, executive director of the Peretz Centre for Secular Jewish Culture. (photo from Peretz Centre)
At 78, the Peretz Centre for Secular Jewish Culture may be an old dog among community organizations. But it is enthusiastically trying new tricks. The institution has undertaken a strategic planning process to reconsider everything they do, and to make sure they are responding to what their community wants and needs. Not least among the changes is a new face at the helm.
Maggie Karpilovski has been executive director of the Peretz Centre since last June and brings a breadth of experience in the not-for-profit sector and academia.
At a time of significant change for the organization, Karpilovski is applying skills garnered as a senior manager at United Way of the Lower Mainland and as national director of community impact and investment for United Way Centraide Canada. Previously, after completing a master’s degree, she worked at the Surrey school board developing and overseeing programs for vulnerable children.
Born in Kyiv, Ukraine, Karpilovski moved with her family at a young age to Holon, Israel, where she received her elementary and secondary education. After her army service, she came to Vancouver to study cognitive science at Simon Fraser University.
Throughout her career, Karpilovski has merged research and practice.
“I really believe that practice has to be informed by research and research can’t be good research unless it’s grounded in practice,” she said.
The senior roles locally and nationally with United Way were fulfilling but Karpilovski got restless.
“Sitting in that kind of role – very, very high level, which was really interesting and very fulfilling, but we were talking about how to raise capacity for smaller organizations on the ground – I was saying, instead of teaching people how to do it, I wanted to get my hands dirty and do it myself,” she said. “I wanted to be closer to the impact.”
The planning process into which Karpilovski arrived resulted in the creation of several unique pillars within the centre. Notable among these is the creation of a distinct Yiddish Institute at the Peretz Centre, which is headed by Donna Becker, Karpilovski’s predecessor as executive director. Other pillars include art and culture, Jewish secular humanism, and Beit H’Am, which focuses on Israeli culture in Hebrew.
The Peretz is home to Western Canada’s most significant library of books in and about Yiddish. It hosts classes in Jewish culture, language learning, holiday celebrations and commemorations, a folk choir, and other offerings.
Karpilovski said the centre is committed to innovation while maintaining the roots of the organization, which originated in 1945 as the Peretz Schule. It is part of a network of schools, cultural centres, libraries and organizations honouring the legacy of Isaac Leib (I.L.) Peretz, one of the leading writers and thinkers of the Haskalah, the Jewish enlightenment.
Vancouver’s Peretz Centre was founded by a diverse group of Labour Zionists, socialists, communists and others who shared a goal of establishing a school to provide children with a nonpolitical, secular Jewish and progressive education. The shule’s first principal was Ben Chud who, in 1945, had just returned from the war and was active in the United Jewish People’s Order. He and his wife, Galya, were stalwarts of the centre, as is their daughter Gyda Chud, who currently sits on the board.
“We really try to balance the history as well as modernity and recognizing that, [for] people in 2023 in Vancouver, their connection to Judaism can be complex and interesting and multifaceted and we really try to meet people where they are at, to satisfy their curiosity and make sure we’re both providing a space of comfort and familiarity, as well as a space of stretch and of deeper interest and insight,” said Karpilovski.
Given that a majority of Jews in Metro Vancouver now live outside the city proper, the Peretz Centre, which is located on Ash Street near Cambie and 45th, is developing outreach programs and partnerships to reach those audiences. They have also removed their membership model, which may have acted as a barrier to access for some. The doors are open to all, she said.
They are partnering with like-minded organizations, including Camp Miriam and JQT Vancouver, the Jewish LGBTQ+ organization, offering space and learning to be supportive allies.
“What we really don’t want is to replicate efforts,” said Karpilovski. “We really want to find our niche and make sure that we are creating offerings that are unique and that complement and add to that broad constellation of things that are happening. We really see our space in Yiddishkeit as one that is not really offered anywhere else.”
One of the centre’s most unique offerings is its P’nei Mitzvah program, a two-year track for bar/bat mitzvah-aged young people to delve into Jewish history and culture, ancient and modern, but from a non-religious perspective. In addition to the overarching lessons, participants focus down into an area of particular interest for a major research project, which they then present at the graduation celebration.
This Passover, in addition to the traditional secular seder, a popular event that generally attracts more than 100 people, they are holding a family-friendly “un-seder” or “seder balagan.”
“We really turn the seder on its head and focus on activities, engagement, things like that,” she said. “Not something that is necessarily going to be offered at your traditional synagogue.”
An unexpected boon for the Peretz came from the redevelopment of the Oakridge shopping complex, which has turned a huge swath of the neighbourhood into traffic, construction and parking mayhem. The Oakridge branch of the Vancouver Public Library has taken up temporary quarters on the first floor of the Peretz Centre, which has provided the welcome influx of funds that enabled the centre’s strategic planning process. It also brought fresh walk-in traffic from locals, many of whom had no idea there was a Jewish space on the street and who are getting their first introduction to the centre.
“It takes a lot for an 80-year-old organization to turn itself into a learning organization and a curious organization and a brave organization,” Karpilovski said. “We might misstep, [but] we’re going to be brave and try something different. We’re going to listen to our community and not assume that we know everything. It’s a little scary, but it’s a lot exciting because there’s a lot of interesting spaces and interesting innovations that are happening.”
The time of change and exploration at the organization suits Karpilovski fine, she added.
“My own journey with Judaism has been complex and interesting and is incomplete,” she said. “I like to dabble in things, I like to learn about things, and I think that’s where Peretz really shines. There is no judgment. People are really welcome to come, experience, try things for size.”
Emerich Klein speaks to a student following his recent talk at King David High School. (photo from KDHS)
For decades, Emerich Klein kept his story of survival during the Holocaust to himself. While raising two children in Vancouver and making a life, he shared nothing of what had happened to him after he, together with his family, was deported to Auschwitz.
After years of cajoling, Klein shared his experiences with Russ Klein, his son, who is principal of King David High School. In 2019, he also sat with interviewer Hodie Kahn and recorded almost four hours of testimony for the Vancouver Holocaust Education Centre.
On Feb. 14, with his son the principal at his side, Emerich Klein spoke of his survival story for the first time to an audience, addressing students in a Holocaust studies class. The students had viewed the recorded testimony in advance of the visit.
Klein was born in Uzhorod, Czechoslovakia, in 1930, and lived with his sister Judith and their parents Isidor and Rose on the site of the electric power plant where Isidor worked. They had a large extended family and Emerich remembers Shabbat dinners at his grandparents’ home, with throngs of cousins. His grandparents, who were very traditional, were in charge of the mikveh and his grandfather was a melamed, a teacher.
Emerich’s early childhood was largely uneventful, except for being taunted and beaten up on his way to and from school by non-Jewish kids. At one point, on the advice of a teacher, he loaded his school bag with rocks and took revenge on his tormentors. When one of the bullies dragged the police to the Kleins’ door urging assault charges, Emerich’s father explained how his son frequently returned from school bloody. The cop apologized and left. The father of the bully beat his own son – not for bullying, it would seem, but for being bested by a Jew.
While older people may have sensed the shifting social climate, for kids like Emerich, things seemed pretty good for a time. By 1941, though, Jewish businesses could operate only with an Aryan partner and so an uncle had to close his small bakery.
When Isidor was conscripted – first into the army and then, when Jews could no longer serve in the military, in a work battalion – the family’s fortunes suffered. His boss at the power plant eventually convinced authorities that he was an irreplaceable employee.
One day, a stranger showed up in town, speaking a language Emerich did not understand. The boy took the man to a rabbi and, after the rabbi shooed Emerich away, the man explained that he had escaped Poland and told the rabbi what was happening to Jews there. The man’s stories of ghettoization, forced starvation and worse was unimaginable to the Jews of Uzhorod.
Under the 1938 Munich Agreement, which British prime minister Neville Chamberlain signed with Hitler to partition Czechoslovakia, Uzhorod was returned to Hungary, to which it had belonged until the First World War. (It is now in Ukraine.) In 1944, the Nazis occupied Hungary, and things got much worse for the Jews living there. When they heard the word “ghetto,” the words of the Polish stranger who had shown up in town returned to them.
Emerich’s grandfather was stopped on the street, beaten up and had his beard cut off. Jews were ordered to report to a cordoned-off area but, because this ghetto was so small, it served mostly as a deportation area. The Kleins remained there only for a couple of days.
They were packed into railway cars, with only room to stand. One big drum served as a potable water supply and another as a toilet. Children were crying, people were moaning.
After several days – Emerich doesn’t know how long – the train stopped. People were banging on the outside of the cars and the doors were flung open. People in striped clothes screamed at them to get out. They had arrived at Auschwitz.
Once they got down off the train, the women and children were separated from the men. The old and sick were yanked across the tracks and packed into big waiting trucks. Rose pushed Emerich to join the men. The boy didn’t want to let go of his mother but she screamed at him to leave. He ran and found his father.
While waiting for the next step in their processing, Emerich saw what he thought were piles of cordwood but he soon realized they were human bodies. The new arrivals were taken to a building for a cold shower, then they were shaved, doused in disinfectant and handed clothing in random sizes.
When an army officer called for metal workers, Isidor volunteered and a fellow prisoner advised Emerich to step forward or risk being separated from his father. Despite his lack of knowledge in the field, Emerich passed himself off as an apprentice. Together, the father and son were separated from the rest of the group and transported out of Auschwitz, on a train again for days, until they arrived in France.
Isidor and Emerich worked at a mine in tolerable conditions, with survival rations for a time, until they were moved again, to a salt mine in Germany. There, they were joined by 1,000 inmates from Poland and Emerich and the others learned the horrors of what was happening further east.
At the salt mine, their job was to break boulders to make gravel and then level out the ground, so concrete could be pored over it. After a time, Emerich was put on burial duty, which was less physically onerous work. A Russian prisoner assured Emerich that the war would soon be over and to keep up his strength. He would move on to factory work, cleaning the floor and cutting aluminum.
In April 1945, the workers were forced on a death march. Planes were flying so low that the prisoners could see the pilots. As the march continued, Isidor insisted he couldn’t go on, but Emerich and two of their friends stuck together and forced the father to keep moving. Eventually, they were loaded onto a train and provided food for the first time in nine days. Then, in the midst of a great commotion, the incarcerated passengers realized that the German army was in full retreat. The guards abandoned the prisoners.
Emerich and his group walked into the nearest town, which was already overrun with freed prisoners. They were put up in a German army base that had been repurposed as a repatriation centre. Tables had been set up for each country and people registered their names and hometowns.
Emerich and Isidor eventually made it back to Uzhorod, but Emerich’s mother Rose and sister Judith never returned. All the extended relatives but two cousins were gone. Emerich spent most of the time crying.
After a few weeks, Emerich left by himself for Prague and registered with the Joint Distribution Committee, after which he was transferred to a displaced persons camp in Germany. He intended to go to Palestine with members of his youth movement, but word came that the British were halting migration.
A friend told him of an opportunity to go to Canada, so they signed up. Six months later, Emerich docked in Halifax and made his way to Toronto, where he stayed for two years. The Jewish community there was highly supportive and Emerich became an apprentice jeweler. Isidor, who in the new world would be known as Robert, and his new wife arrived during this time.
Isidor/Robert had remarried a fellow survivor from Uzhorod, who had a sibling in Chilliwack, B.C., so the family headed to the West Coast. Emerich met his wife, the Vancouver-born Jenny, in a bowling alley during a B’nai B’rith event.
In the King David classroom last month, students asked thoughtful questions and Klein responded. His son told students they were lucky to see the elder Mr. Klein at his most talkative, as getting a sentence from the soft-spoken senior is considered by family members to be an accomplishment.
Russ Klein, principal of King David High School, and his father, Emerich Klein, who spoke to a KDHS class in February about his experiences during the Holocaust. (photo from KDHS)
A student asked if he ever lost faith that he would survive.
“Yes, definitely,” said Klein. “We lived not from week to week or day to day, but from hour to hour. Life didn’t mean a thing.”
About liberation, he said, “I felt wonderful. I felt that I’d been given a chance to live again, to be human again.”
Asked how his experiences under the Nazis and their collaborators had affected his attitudes toward religion, Klein was blunt.
“It sort of turned me against it,” he said. Nevertheless, he insisted that his two children attend Talmud Torah elementary school. Why?
“To learn about Judaism and to learn about the Holocaust,” he said, turning to his son. “I was not able to talk about it, but you had to know about it. That was the only way that I could get my children to learn about it. They couldn’t learn it through me.”
His decades-long refusal to discuss the past with his children was intended to prevent the next generation from anguish, he said.
“Why should they suffer my pain?” he asked. “That was a terrible thing to think about. Bad enough that I suffered, [why should] they suffer the same thing through me?”
Reflecting on his postwar return to Uzhorod, Klein was again straightforward.
“I went back to see who came back from the family. I spent a month, maybe six weeks there and then I left, never to return,” he said. “It was very difficult. I came up against reality there. Up until then, we did not know what happened to the rest of our family. We were separated and that’s all I knew. I had hopes that everybody was coming back. Nobody came back. So there was no point in me staying there.”
Coming to Canada was wonderful and difficult, he said.
“Wonderful just to get out of Europe – doesn’t matter where,” he said. “I just wanted to get out of that country that was soaked in Jewish blood.” But, he added: “It was difficult – difficult to get used to a new life, a new way of living, a new language, a new country. I was 17 years old. It was very difficult but you make do. You do the best you can. You adjust.”
Settling into life in Vancouver, Klein made family and stability his focus.
“A normal person would try to make a living and get themselves a better position, work your way up in life,” he said. “To me, that was not important. To me, the important thing was family. I concentrated on one thing only. Just to give you an example, all my friends went into business – I did not. They asked me, why don’t you go into business? I said … what happens if it doesn’t go right? These children cannot be hungry. I knew what hunger was. It was so important for me to stay just at a low level but make sure that my family will not go without. That was an effect of what happened to me.”
A student asked why, after all these years, Klein decided to speak.
“Because I was convinced after an awful long time that to be silent is being complicit in what happened,” he said. “You’ve got to talk about it, even if it hurts, you’ve got to talk about it.”
He is concerned by some of the political developments he sees in the world today.
“Most of humanity is very good,” he said. “There are parts of society that are not good. Let’s face it, people can be influenced very easily. If you get a charismatic person, [they] can convince people of almost anything they want.”
On March 9, community members gathered to bury sacred Jewish texts at Beth Israel Cemetery. (photo by Cynthia Ramsay)
According to Jewish law, no sacred texts and objects are allowed to be thrown out. This includes anything with God’s name printed on it. These texts and objects must be buried in a respectful way,” explained Rabbi Jonathan Infeld of Congregation Beth Israel in an email to the Jewish Independent about the March 9 Genizah Project ceremony at the synagogue’s cemetery. “Since a burial spot is not always convenient, people store their sacred material in a special place called a genizah until they can be buried.”
A few months ago, Infeld received a phone call from Eugene Barsky, a librarian at the University of British Columbia. Barsky was looking for a place to bury a considerable number of sacred books that were beyond repair. Infeld “immediately said yes.”
“But I wanted to do much more than just bury the materials,” the rabbi said. “I asked if he would be interested in a community-wide program, and Eugene also agreed. After that, we sought other interested parties including UBC Jewish studies, Hillel BC, King David High School, Peretz Centre and the Waldman Library.”
Representatives of these organizations were present on March 9, including students from KDHS and UBC. Infeld spoke about how sacred objects and texts not only give Jews a connection to our spiritual existence, but a social connection as well.
“And, no matter what differences we may have as a people, we are brought together within a rubric of study, of prayer, all connected to the written word,” he said. “For us, as a Jewish people, the book is sacred. For us, as a Jewish people, study is a sacred task, a sacred opportunity. And so, it only makes sense that, when we have studied, have brought a book to its conclusion, that’s literally falling apart, we don’t just throw it away, but the book, or the sacred object, has become our friend and become part of us. And so, according to Jewish tradition, we bury it.”
Barsky highlighted one of the many books being buried: a Pentateuch (the Five Books of Moses) published in Furth, Germany, in 1805. “I wish we could preserve these books, but some of them are molding,” he said. “We have a preservation lab at UBC but they reviewed them and some of them just could not be preserved.”
Barsky asked two members of the Vancouver Jewish Folk Choir – Stephen Aberle and Aurel Matte – to sing a couple of songs. The pair led “Hinei Ma Tov,” about how pleasant it is when sisters, brothers, all of us, gather together; and “Al Sh’loshah Devarim,” about the three things on which the world stands (Torah, divine service, acts of love) and by which the world endures (truth, justice, peace).
For UBC student Ellie Sherman, the burial ceremony was particularly meaningful, “as someone who spends every day reading more and more information, paying close attention to authors and narrators, and focusing on crafting assignments with correct references, to give credit where credit is due.”
She said, “The need for the genizah recognizes that the significance of words is beyond two-dimensional figures on a page, that the lessons we learn and the knowledge we gain from our books can be infinite, just as the meaning behind the words.”
Gregg Gardner, associate professor and Diamond Chair in Jewish Law and Ethics at UBC, shared how the name genizah came about. “The ancient rabbis of the first centuries tell a story about a king,” he said. “The king’s name is Munbaz. This king travels to Jerusalem, where there is drought and a famine. To provide relief, Munbaz gives away his fortune to the needy. Munbaz bizbez, Munbaz spends. His brothers confront him and demand an explanation as to why he’s giving away the family fortune…. Munbaz says that he does not bizbez the fortune … but rather he ganaz the fortune, he stores it, he saves it…. Munbaz explains that, by giving your money to charity here on earth, you do not waste your money … you save it in the world to come, in the afterlife.
“The word genizah literally means ‘storing’ and, in doing so, it can denote hiding from view,” he said. “Ancient Jewish traditions going back to the first centuries, the Second Temple period, talk about hiding many things, even the holy vessels from the Jerusalem Temple, and there are traditions in which the word ganaz is associated with storing valuables.”
Gardner said, “We are here at a cemetery, essentially taking these books out of use, laying them to rest, and yet, at the same time, going back thousands of years, the genizah has been a story not only about death, but about Jewish life.”
Richard Menkis, associate professor of medieval and modern Jewish history at UBC, picked up on this last aspect. During the planning for the burial, he said, there was a feeling towards solemnity, even mourning. But, he said, “there was a whole other sensibility that we could be bringing to it.”
He spoke of the Jews of Algeria, who would place items wherever they could around the synagogue and “several weeks later, they would carry them, the books, the other objects, in sacks. They’d escort them to the cemetery and bury them and, on that day, there would be a feast and special hymns for the occasion. There were similar customs in the community in Morocco of Meknes.
“The Sephardic Jews of Jerusalem had a custom of placing sacred objects and texts in the walls of the synagogue and, every three to seven years, would … joyously take them from the synagogues to a special section in one of the cemeteries in Jerusalem.”
The joy would come, said Menkis, from knowing that “the respect and honour that they were giving to these items would bring down upon them a variety of divine segulot, a variety of blessings. For some, it might be, we can call down rain. For others, it might be to prevent a plague.”
Menkis said, “I embrace the Genizah Project as the moral opposite of a horrible feature of modern life – the book burning. While the book burning denigrates ideas and discussion, the genizah shows reverence for ideals and aspirations.”
Those gathered were reminded of this reverence by Rabbi Kylynn Cohen, senior Jewish educator of Hillel at UBC, who led the service by the gravesite. As in the burial of a human body, she said, it is up to us to do the carrying when a person – or, in this case, the books – cannot go forth themselves.
Everyone helped transport the books from the chapel to the gravesite. Maiya Letourneau, head librarian of the Waldman Library, held up a book with gold embossing, another with lace embroidery. She said, “When we’re thinking about the memories that books create and the importance that they have in our lives, as a librarian, it can be really, really hard to take a book out of the collection, but it’s part of maintaining a healthy library, it’s part of making sure the library is useful for years to come, and it’s just an important part of what we do.”
After those gathered recited the Kaddish d’Rabbanan, the prayer that is said whenever a minyan of Jews finishes studying, Rabbi Stephen Berger, head of Judaic studies at KDHS, spoke about the class he brought to the ceremony, which has been studying Malachi, the Book of Kings. “It’s not just that we study to know,” he said. “The studying itself, opening the book and learning the book is a religious act in Judaism. And that’s why we treat it so carefully and so succinctly and sanctify it…. All these acts [serve to remind us] this is who we are, and we should live up to the title of the People of the Book.”
BI Rabbi Adam Stein concluded the ceremony with Eitz Chayim Hi, which most congregations sing when putting the Torah scrolls back in the ark at the end of a Torah service. It describes the Torah as a tree of life.
Pat Johnson, founder of Upstanders Canada. (photo from Upstanders Canada)
Pat Johnson, the founder of Upstanders Canada, addressed the importance of standing up to antisemitism during a March 5 Zoom lecture organized by Kolot Mayim Reform Temple in Victoria. Upstanders mobilizes non-Jewish Canadians to confront antisemitism and anti-Zionism.
Johnson writes for many media outlets, including the Jewish Independent, where he is also on the editorial board. Over the years, he has worked for many Jewish organizations. He was quick to stress that, as a non-Jew, he is not trying to tell Jews what is antisemitism, but rather share his experiences fighting and studying it.
Due to the complexity of the ways in which antisemitism and anti-Zionism may overlap, Johnson defined anti-Zionism – as opposition to the existence of a Jewish state, and not as criticism of Israel – and then moved on to his topic.
Of primary concern in recent years, he said, is the notion of non-Jews laying claim to the definition of antisemitism, thereby effectively telling Jews whether or not their experiences with antisemitism are valid.
“Jewish people are treated differently than every other group, even by people who self-define as anti-racist, and I argue that this is proof itself of a problem,” said Johnson.
He maintains that, on such issues as the definition of antisemitism as put forward by the International Holocaust Remembrance Alliance (IHRA), some people “are willing to devote more resources to fighting over the definition of antisemitism than they are to fighting against antisemitism.”
As a result, he said, there is a more contentious discussion around antisemitism than any other form of racism. Antisemitism is different from other forms of bigotry because Jews can be of any race, colour or identity; therefore, they do not conveniently fall into any racial categories.
“Fighting discrimination against Jewish people has to some extent fallen through the cracks, in part because many people simply do not understand it, cannot see it, deny it or simply wish it away,” said Johnson. “We are dealing overwhelmingly with unconscious biases. People do not even realize they carry them. So, when we call someone out for a statement that appears to us to be premised on antisemitic stereotypes, it just doesn’t resonate.”
Johnson then discussed how antisemitism is not a problem of Jewish making. Rather, it is a product of the antisemitic imagination, a caricature. “In a weird way, antisemitism has nothing to do with Jews, except that Jews are the collateral damage in a corrupt world poisoned by antisemitic ideas,” he said.
Antisemitism comes in myriad forms and is not simply a matter of people hating Jews, he said. “If we think it is, we will never overcome it.”
Johnson provided numerous examples throughout the past several centuries of Jews serving as scapegoats, as well as more recent examples, including the denial in various circles of hate crimes committed against Jews, the abundance of anti-Jewish hostility in Arab media and the inevitability in nearly all conspiracy theories that Jews are lurking somewhere in the background as the masterminds.
Johnson spoke about the manifestation of antisemitism in progressive movements, making it clear that his criticisms were not being made from a right-wing standpoint. “These are my people and I have seen it up close,” he said of the left.
Johnson said discrimination is often the result of economic circumstances. Jews, from a Marxist perspective, are seen as a privileged economic class and not as a disadvantaged minority. Therefore, if taken a step further, lowering the Jewish status a peg can be translated, by some, not as prejudice but the advancement of equality.
“It is a racist economic critique, but I am absolutely certain that this is a core underpinning of antisemitism and unconscious bias about Jews that we see on the left,” Johnson said.
Right-wing antisemitism tends to be more overt and fundamentally racial and so it is more easily identifiable, he said. Left-wing antisemitism, in Johnson’s experience, is different.
“Even Jeremy Corbyn, the former British Labour Party leader, whom I would argue is a bare-faced, dyed-in-the-wool antisemite, maintained enough plausible deniability that perhaps he himself believed he was free from antisemitic ideas. Antisemites on the right don’t bother deluding themselves about where they stand,” he said.
To Johnson, the left’s ambivalence to antisemitism is all the more dispiriting because it ignores the contributions Jews have made in building progressive movements.
“If most leftists are not engaged in antisemitism, they are not engaged in fighting it, either,” Johnson said. “Betrayal hurts most because it does not come from your enemies. To admit that antisemitism has gotten worse during our lifetimes offends our progressive values.”
Johnson believes there may be a long struggle ahead in confronting antisemitism, though he did mention lessons he has learned in this battle. These include being intellectually prepared with an argument before problematic situations arise, so as not to be overwhelmed by emotion in the moment, and not assuming ill will when ignorance may be more likely. He noted that, while calling out antisemites is crucial, calling in those who unknowingly say or do something antisemitic is as important.
The Louis Brier Jewish Aged Foundation announces David Zacks, KC, as chair of the 2023/24 The Brier, Their Home campaign.
David Zacks (photo from Louis Brier Jewish Aged Foundation)
Born and raised in Vancouver, Zacks has been an active member of the Jewish community for more than five decades. He practised banking and finance law and was recognized globally for his professional achievements. He is a Life Bencher of the Law Society of British Columbia and was appointed King’s Counsel in 2002. In his retirement, Zacks is devoting time and energy to a variety of charitable causes, including the Louis Brier Jewish Aged Foundation. He is most proud of his two sons and their spouses and his five grandchildren.
The Louis Brier Home and Hospital is the home of 32 Holocaust survivors. The Brier understands the depth of the complexity of care to be delivered in providing clinical, spiritual and psychological attention to this sector of our community. Most residents come to Louis Brier older, frailer and with more complex health needs than ever before. Holocaust survivors are an especially fragile group because of their cumulative trauma. Aging, for them, can often be a time of severe crisis, and presents the risk of retraumatization.
The Brier is one of the most important and resource-demanding establishments in the Vancouver Jewish community. For more than 60 years, 24/7, 365 days a year, the home and hospital cares for the most susceptible and often extremely ill members of our community with both clinical and emotional support. They are carefully guided through their most vulnerable and difficult times by the staff, who know that caring for this generation means not only providing critical clinical care, but equally providing opportunities for enjoyment and engagement – the Brier strives to be a joyous place for elders to live.
The Brier campaign takes place every two years. It is the main source of funding, and the Brier Foundation’s main fundraising endeavour. The funds raised cover the basic annual needs of the home that are not funded by government. The needs of a Jewish home extend far beyond the basic human requirements provided – every Jewish component of the Louis Brier Home and Hospital is completely reliant on community donors. Examples include having a chaplain/chazzan, a fully kosher facility, a shul, Holocaust education for staff, and the celebration of all Jewish holidays. The Brier Foundation also supports extras that most other long-term care facilities cannot, such as full-time infection control, quality-and-risk practitioners, security, medical equipment, music, art, physio, rehabilitation, and occupational therapy.
It is thanks to the commitment and consistency of community donors that Louis Brier Jewish Aged Foundation provides the Brier with stability of funding that provides the best possible quality of life for residents, one of dignity and happiness. The board members and executive director of the Louis Brier Foundation, Ayelet Cohen, are acutely aware of the immense responsibility they hold, and thank everyone for sharing this responsibility with them over the years.
May 1 marks the start of this year’s campaign – The Brier, Their Home – which runs until June 16. The Brier Foundation, together with the leadership of Zacks, hopes to raise $1.8 million to keep up with the home and hospital’s needs. This amount will just allow the Jewish home to cover expenses through 2023/24. Over the last six years, the Brier Foundation’s funding responsibility has more than tripled in an evolving healthcare environment. It takes immense resources to manage such an operation. The needs are great and ever increasing.
The Brier Foundation works to fulfil these essential needs, but cannot do this without the community’s help. If it is not done as a community, there is the risk of losing the ability to provide a dignified and gratifying end-of-life process for Jewish seniors. It is our collective duty to care for our elders, those who built our community for us.
* * *
Chabad Richmond depends on a devoted team of volunteers. From delivering Light of Shabbat meals to assisting with programs, assembling Pesach packages, and so much more, Chabad’s cohort contributes not only their time but their enthusiasm. Leading the charge, along with Chabad Richmond co-directors Rabbi Yechiel and Chanie Baitelman, is the new board of directors, comprised of lay leaders who bring a multitude of talents to the table and have an ambitious vision for the future of Chabad.
New president Ed Lewin takes over from past president Steve Whiteside, and welcomes Phil Levinson as first vice-president and Jeff Wachtel as second vice-president and secretary. New recruits Gayle Morris and Brent Davis join existing board members Sheldon Kuchinsky, Shelley Civkin, Shaun Samuel (treasurer), Louise Wright and Yael Segal.
Lewin was born and raised in Vancouver, the middle child of Holocaust survivors. An avid sportsman and community worker, he has served on many nonprofit boards in the Jewish community and is past president of the Vancouver Holocaust Education Centre. He is proud to have represented Canada in basketball three times at the Maccabi Games in Israel, winning two bronze medals. He recently sold his business law practice in Vancouver and is currently associate counsel with Arora Zbar LLP. He moved to Richmond in 1987, and has been married to Debbie for almost 42 years. The Lewins have two children, both married, and a 1-year-old grandson, all of whom call Richmond home.
The board of directors supports Rabbi Baitelman’s dream of an expanded Chabad Centre in Richmond, recognizing the potential for growth in a community whose Jewish population is close to 4,000.
“The vision of a larger Chabad centre with increased capacity and a variety of amenities for all ages is on the horizon. With board and community support, it will become a reality,” said Lewin.
Chabad Richmond recently launched a young professionals group for 19-32-year-olds, and is expanding several of its programs.
“Education, community outreach and gathering as a community to celebrate Jewish holidays and lifecycle events are only part of what we currently do,” said Rabbi Baitelman. “We want to expand our reach and nurture every Jew in every way we can. We have much work ahead of us, but we’re blessed to have a steadfast and conscientious board who works to help us grow. Each one of them brings their unique talents to assist us in realizing our mission.”
Creating an endowment fund with the Jewish Community Foundation is not solely an enterprise taken on by high-net-worth individuals and families. (screenshot)
Established in 1989, the Jewish Community Foundation now has more than 350 endowment funds and $85 million in assets under management. Marcie Flom, the executive director of the foundation, told the Independent that creating an endowment is not solely an enterprise taken on by high-net-worth individuals and families – anyone with a desire to put a fund in place can do so.
“The foundation tries to impress upon individuals and families in the community the importance of perpetuating their lifetime of community participation and giving, so that their children and grandchildren will have a community centre, camps and day schools to go to,” Flom said.
The foundation offers many different options and works with a broad range of community members – each with their own economic circumstances – to establish an endowment fund. Together, they ascertain what is important to the community member.
“I have a personal meeting to try and understand what their objectives are, what they are trying to accomplish. Are they thinking about doing this in their lifetime or after their lifetime? And I would ask such questions as, would they want to involve their children during or after their lifetime? Is teaching tzedakah one of their objectives?” Flom explained.
To illustrate, if a person wanted to support a synagogue and ensure that the shul will still be economically viable for their children, they could set up a designated fund for that purpose. This would be done by making a bequest through their estate, meaning there would be no cash outlay during their lifetime.
There also are donor-advised funds, with which the foundation can help people direct support to issues and needs that are of concern to them. The fundholder is entirely in charge but the foundation can help match the holders’ interests to organizations addressing those issues and needs.
“We have a strong knowledge and understandings of what the needs are through our association with the Jewish Federation of Greater Vancouver, their planning council and the community-convening work that we do,” said Flom. “We can help donors make their philanthropic decisions and direct their support where it is really impactful and meaningful for them.”
Further, members can create unrestricted funds. Here, the foundation calls upon charitable organizations within the community to submit proposals for funding. This granting process provides timely support to a wide range of pressing, emerging and ongoing community interests and needs.
“When we were in COVID and were hit with unprecedented needs and change, those unrestricted funds were invaluable because we could respond in real time and put resources where they were most needed in the community,” Flom said.
Currently, with issues such as rapidly rising inflation, food insecurity and housing affordability affecting many in the community, unrestricted funds allow the foundation to be nimble.
“Unrestricted funds have the most flexibility for the foundation to work in partnership with the organizations that are delivering the services, such as Jewish Family Services and Tikva Housing,” Flom said.
The various funds can be created in numerous ways. For example, a person in their 50s on a modest income may have taken out a life insurance policy in their 30s. This person could decide that, upon their passing, the net proceeds of the policy should go to a legacy fund. There would be no cash outlay for them and they would receive an annual tax receipt for their premium payments.
Another choice is for a family to pledge $1,000 a year for 15 years to build up a fund. By making that donation, they would also be receiving a tax credit while the fund grows.
Or, individuals who consider themselves “asset rich but cash poor” could leave a bequest from their estate to add to the fund they started during their lifetime.
“We all care about our community and we all have a role to play in supporting and nurturing it, and the foundation provides a number of ways to do that. The foundation is in tune with the needs of the community and can help donors to really have an impact with their grants,” Flom said.
“We have so many people who are committed to maintaining and growing our community, to making sure it is really strong and healthy and that next generations are engaged in community. We are so fortunate to have a very generous community that helps sustain us,” she said.
According to the foundation’s website, more than $3.3 million in distributions were made in 2020/21, supporting a range of community organizations, programs and services. For more information, visit jewishcommunityfoundation.com, call 604-257-5100 or write [email protected].
Sam Margolishas written for the Globe and Mail, the National Post, UPI and MSNBC.
B’nai Brith Canada has returned to Vancouver. This time with a local office headed by Aron Csaplaros, who was born and raised in Vancouver.
B’nai Brith and its now-defunct newspaper the Jewish Tribune last made their presence felt here in 2009. In an interview with the Jewish Independent, Csaplaros emphasized “that our organization is not the B’nai Brith of the 1960s or 1970s, or the 2000s. Mr. [Michael] Mostyn took over control of our organization in 2014 as CEO and has created a ‘B’nai Brith 2.0.’ We are still heavily involved in affordable housing, feeding the vulnerable and seniors and social programming (something we hope to bring to B.C. as well in the future), but our main focuses have been advocacy and combating antisemitism.”
Aron Csaplaros is the regional manager of the new local office of B’nai Brith Canada. (photo from B’nai Brith Canada)
As regional manager, Csaplaros said, “My mandate is 100% focused on combating antisemitism in our province. This includes responding to incidents of antisemitic vandalism, liaising with Jewish organizations on university campuses regarding antisemitism, and also keeping tabs on antisemitic individuals and organizations active in B.C. and devising strategies, which can range from working with local police and Crown prosecutors on criminal charges, removal of their platform, which they use to spread hate, or other legal measures we can take. I am also working on having the provincial government and municipalities across B.C. adopt the crucial IHRA [International Holocaust Remembrance Alliance] definition of antisemitism.”
Csaplaros acknowledged that there are already organizations based in British Columbia that deal with antisemitism and discrimination.
“B’nai Brith’s goal, and my presence in B.C., is not to compete with, duplicate or replace the important work that other organizations do,” he said. “On the contrary, we plan to work together with other organizations when we can establish a united front against antisemitism and Jew-hate.
“The value that B’nai Brith, and my presence here, adds is our laser focus on fighting antisemitism and the legal acumen that B’nai Brith possesses to aid us in this goal. We have several staff lawyers with expertise in criminal law and constitutional law, and many of our staff members (including myself and our CEO, Michael Mostyn) have legal backgrounds in litigation. This gives the ability to devise creative strategies when dealing with antisemitic organizations and individuals, and allows us to work closely with police departments and Crown prosecutors.
“We also have a Canada-wide network of volunteer Jewish lawyers called the Matas Law Society,” he said. “These lawyers are available to assist us in anything from writing submissions for parliamentary committee hearings, to intervening in court cases that impact the Jewish community.
“We are also the only Jewish organization in Canada to have an anti-hate hotline and a mobile app with the same purpose, where people can report incidents of antisemitism or other forms of discrimination. In addition, we have produced an annual, comprehensive audit of antisemitic incidents in Canada, and this publication is used by, among other entities, Statistics Canada, the U.S. State Department and Tel Aviv University. B’nai Brith does not engage in Israel advocacy, and we only respond to issues concerning antisemitism in Canada affecting Canadian members of the Jewish community. We also have a lean but well-connected team working at our organization, which allows us to respond quickly to incidents as they arise.”
Csaplaros started his position as the B.C. regional manager for B’nai Brith in January, and has met with local leaders in the Jewish community, politicians, and leaders of non-Jewish organizations that are also involved in combating hatred and discrimination, he said.
Csaplaros was born to a family of Hungarian immigrants, with his grandfather having been the first to arrive in Canada, in the 1950s. His parents arrived in 1995.
“I was brought up in a traditional Jewish household, and my paternal grandmother is a child survivor of the Holocaust,” he said. “I grew up very close to Congregation Schara Tzedeck, the synagogue which I am a member of and still attend to this day with my wife. I sit in the same seat that my grandfather purchased over 30 years ago, and it gives me great pride to continue his legacy by sitting in his seat and regularly attending services and events at the synagogue.
“I attended Vancouver Talmud Torah all the way from preschool until graduating in seventh grade,” he continued. “I then spent a year at King David High School, before transferring to Pacific Torah Institute (PTI) [which is no longer in Vancouver] and completing high school there. I then spent three years in their post-high school program, before attending Yeshivas Chofetz Chaim in New York for a year, where I received my bachelor’s degree in rabbinical studies.”
Throughout his time at PTI and at the yeshivah in New York, Csaplaros said, “I was engaged in learning with community members and teaching how to read Jewish source texts in their original format. I was also involved in community outreach, spending time and studying with elementary and high school-aged students from disadvantaged backgrounds. I also served on the board of directors of PTI.”
After his bachelor’s degree, Csaplaros attended law school at the University of Calgary, completing his articles at Kornfeld LLP.
“I’ve always had a passion for research, advocacy and governmental affairs, and I regularly participated in debates organized by Federation,” he said. “Yeshivah studies also involve debate and plenty of research, so that is another reason I chose to pursue a yeshivah education for several years. I then decided that the best way for me to develop my advocacy skills and learn more about the structure of Canada’s government was to attend law school…. I knew from the beginning of my legal studies that I wanted to be a litigator and, in the future, focus on human rights and civil liberties matters. Throughout law school, I was involved in initiatives to increase access to justice for members of the Indigenous community.”
During his time at Kornfeld LLP, Csaplaros said, “I focused on litigation, including construction, real estate and general commercial litigation. I was fortunate to appear in court several times and run a small claims trial on my own.
“These experiences further strengthened my desire to be an advocate,” he said, “and, as my time as an articling student at the firm was coming to a close, I learned that B’nai Brith Canada was looking for a regional manager for B.C. whose main mandate would be advocacy and fighting antisemitism and hatred in all forms. I knew that B’nai Brith Canada is a leader in fighting antisemitism in Canada, and I also knew that I could use my knowledge of the legal system to help me further this goal.”
Attendees at UBC Hillel House’s Rosh Hashanah dinner to start the 2022/23 school year. (photo from Hillel BC)
Hillel BC celebrates its 75th year with a celebration March 30 at the University of British Columbia Hillel House.
Hillel BC was founded in 1947, under the name B’nai B’rith Hillel Foundation, in the same spot on UBC’s campus where it still operates from today. This came from an understanding that Jewish students were being excluded from the main student clubs on campus and they needed a place to socialize and be Jewish.
The original space was an old, wooden one-room house that was at the outskirts of campus. Little did they know then that this location would become the heart of the campus as the university expanded.
Established in 1947 on UBC campus (left), Hillel BC’s current building – on the same site as the old one – opened in 2010. (photo from Jewish Museum and Archives of BC L.00070)
In 2002, B’nai B’rith Hillel Foundation became Vancouver Hillel Foundation, the first Hillel International-affiliated program in Canada, which was followed by establishing space at both Simon Fraser University and University of Victoria. Eight years later, the current building was opened, solidifying Hillel’s space on the UBC campus and beyond. Today, Hillel BC continues to serve at UBC, UVic, SFU, Langara College, Emily Carr University of Art + Design and other post-secondary institutions as needed.
The current Hillel BC building on UBC campus. (photo by ThosGee via panoramio.com)
In addition to celebrating 75 years on campus, Hillel @ 75 on March 30, 7:30 p.m., will provide an opportunity to thank recent executive directors Rabbi Philip Bregman and Sam Heller. The Jewish Student Association, Israel on Campus Club and AEPi (Jewish fraternity) will offer the community an overview of their activities in dedicated tables, and a short presentation will be given by the board and current staff. Special guests include Deborah Buszard (UBC interim president), Joy Johnson (SFU president), Skip Vichness (Hillel International board chair) and Vancouver Mayor Ken Sim.
“We are very excited to have the community back in our building for this celebration of our 75th anniversary,” said Rob Philipp, executive director of Hillel BC. “Due to COVID, we missed a lot of important events worth noting, specifically the 10th anniversary of our UBC building, and the retirement of Rabbi Philip Bregman and Sam Heller. We want to take the opportunity to celebrate our successes and recognize some of the key people who helped lead us through some difficult times. The evening reception will be at our UBC building, attended by special guests, and it will host the first viewing of our promotional video.”
For more about Hillel BC and to purchase a ticket for the event ($75), visit hillelbc.com. A portion of the ticket price is tax-deductible.
