Writer and filmmaker Joel Bakan takes part in an online Canadian Hadassah-WIZO fundraising event May 30. (photo from Penguin Random House Canada)
The Canadian Hadassah-WIZO (CHW) Vancouver Book Club invites all CHW supporters, family and friends to an exclusive opportunity to be part of a conversation with Vancouver’s own Joel Bakan, an internationally recognized and award-winning author, producer, professor and legal scholar. Brunch with Bakan, which is a national CHW fundraising event, will take place May 30, at 11 a.m. PST.
Journalist and author Adam Elliott Segal will ask his own, as well as your questions, about Bakan’s hard-hitting book, The New Corporation: How “Good” Corporations are Bad for Democracy, which won the silver medal at the 2021 Axiom Business Book Awards in Business Ethics and is shortlisted for the B.C. and Yukon Book Prize for 2021. Segal’s roots are in Vancouver, though he now lives in Toronto, where he writes for the Globe and Mail, Toronto Star, Reader’s Digest and a host of other newspapers and magazines.
The New Corporation traces the consequences of a world close to losing its foundation of democracy. Bakan says the onus is on us to make the necessary connections and to actively be part of meaningful solutions if we want to leave our children and grandchildren a positive future. The Q&A with Segal will have a special focus on Jewish values, and ethical responsibility in business and corporate governance.
There are various ticket tiers for the Brunch with Bakan event, from $18 for the Zoom talk only to $118 for the talk, access to stream the film, a copy of the book (minimum two-week turnaround time for delivery) and name recognition. All ticket tiers include a tax receipt for the maximum allowable amount and the film, called The New Corporation: The Unfortunately Necessary Sequel, will be available May 25-28 for ticketholders to stream.
Over the last century, CHW has been involved in all aspects of Israeli life, supporting programs and services for children, women and healthcare in Israel and Canada. To tickets to the Brunch with Bakan fundraising event, visit chw.ca/thenewcorporation.
Martin Luther King III and Arndrea Waters King delivered the keynote address at the Action Summit to Combat Online Hate, April 14 and 15. The son and daughter-in-law of the late civil rights leader Martin Luther King Jr. have both been deeply involved for many years in fighting racism, antisemitism and all forms of discrimination.
The summit was organized by the Canadian Coalition to Combat Antisemitism, an initiative of the Centre for Israel and Jewish Affairs, and funded by the Government of Canada.
King reflected on the legacy of Black-Jewish alliances in the civil rights movement and quoted his late father’s words: “Rabbis of Jewish congregations took their places on the frontlines as the Old and New Testament ethic of social justice flamed with a fire that had once transformed the world.”
King has worked in Israel and Palestine, educating young people to advance nonviolent resolutions to conflict.
“It was a wonderful experience and everywhere I went I experienced great hospitality and kindness from the people of Israel,” he said. “My father and mother, Coretta Scott King, were very concerned about the spread of antisemitism, racism and all forms of hatred, prejudice and bigotry, particularly among young people. Both of my parents made a commitment to doing everything that they could to help educate people about their shared vision for greater interracial understanding, cooperation and goodwill. Long after my father was assassinated, my mother continued to speak out against antisemitism and remain active in building the Black-Jewish coalition of social justice and human rights in Atlanta and throughout the world.”
Waters King worked for years at the Centre for Democratic Renewal, an organization that monitors and reports on hate groups, also delivering a broad range of educational programs to combat hate groups in the spirit of nonviolence that empowered the American civil rights movement.
“I have learned that the proponents of hate never sleep and our struggle against racism, antisemitism and all forms of bigotry and prejudice must remain ever-vigilant. What we can and must do is declare war on the ignorance that fuels hatred and the only known and proven cure for ignorance is education.”
King spoke about the advent of technologies over the past decades that hate groups have used to disseminate their messages. “But let’s remember that this communications revolution we have all lived through also gives us powerful tools to combat online hate,” he said.
The summit also featured keynote presentations by Katharina von Schnurbein, European Commission coordinator on combatting antisemitism, and Steven Guilbeault, federal minister of Canadian Heritage. More than three dozen others participated in two days of sessions, lectures, workshops and panel discussions. The Kings’ presentation is available online at actionsummit.ca.
In 2002, when the once and future prime minister of Israel, Binyamin Netanyahu, visited Montreal, a violent riot by anti-Zionists erupted at Concordia University. That was a turning point in a now two-decades-long period of anti-Israel and, in some cases, anti-Jewish activism on Canadian campuses.
Universities across Canada would go on to host events such as Israel Apartheid Week and, on multiple campuses, countless peaceful and less peaceful attacks on Israel and its supporters have occurred. As all of this has transpired, Concordia has had the reputation of having probably the most anti-Zionist and antisemitic campus culture in the country. So, many Jews and other observers were stunned when the Concordia Student Union issued an apology to the Jewish community. Released the day before Yom Hashoah, the statement from the CSU began: “Today, we strive to acknowledge our mistakes and begin the process of correcting ourselves.”
The 500-word letter of apology was an unequivocal denunciation of past CSU actions and approaches.
“Overall, our mistakes can be described in one word, indifference,” it reads. “Indifference to one of the world’s oldest forms of discrimination. Indifference to the concerns of our Jewish students. Indifference to the struggles they have faced. While a common topic of our meetings has been how the CSU can tackle other forms of discrimination or support certain minority groups, the Jewish community and antisemitism are seldom brought up.… The CSU has assisted in fostering a campus culture where Jewish students are afraid to openly identify as Jewish…. Our silence on these issues only benefits the oppressors and sets the belief that these acts are somehow justifiable, which encourages the oppressors to continue this behaviour. This behaviour continues well outside the boundaries of our campus and into a society where they may harm many more individuals.”
In addition to the apology for past behaviours, the statement promises concrete action now and in the future. All elected student union officials will receive training on antisemitism every year. Executive members of all Concordia campus clubs will also receive annual training to identify antisemitism and help foster an environment where Jewish students and members of the community can feel safe and fully included. A bystander prevention program is being developed to help students “identify and safely intervene and/or support Jewish students if they witness an act of antisemitism.”
“While we stood idly by in the past while acts of antisemitism occurred, we hope not to repeat those mistakes again and hope the Jewish community will give us another chance to support them in the future,” the apology concludes.
The statement was issued after a process of listening to Jewish students express their fears and experiences with antisemitism at the university. It was drafted by Eduardo Malorni, currently the student life coordinator of the CSU, who will assume the role of general coordinator (the equivalent of union president) in June.
From top: Concordia Student Union councilors Eduardo Malorni, Nicole Nashen and Harrison Kirshner spoke to the Independent via Zoom about the CSU’s apology to Jewish students. (screenshots)
“We got feedback that it was very appreciated,” Malorni told the Independent. “Some people brought up that it was too little, too late, which is a fair criticism for an organization that’s been around as long as us. But our feedback all seems to be positive.”
Two Jewish campus leaders who also spoke with the Independent were emotional.
“I cried the first time I read it,” said Nicole Nashen, an elected CSU councilor and incoming president of Concordia Hillel.
“We cried together,” said Harrison Kirshner, a vice-president of Concordia Hillel, a CSU councilor and incoming executive member.
“As a student, when I first came to Concordia, I knew in my mind what type of institution this is and I knew that I had to hide part of myself in a sense,” said Kirshner. He would think twice, he said, before mentioning celebrating Jewish holidays, for example. Part of the progress that culminated in the apology, he suggested, was students like him opening up and sharing their experiences.
“I realize that conversation and speaking to people about what we face is a much better way than hiding it and not talking about it and not addressing those issues,” he said. “Because, if we don’t address them, nothing is going to change. But, if we do address and we do talk about the experiences that we face, change can stem from that. That’s what we are seeing happening.”
The campus climate is significantly better than he expected when he arrived.
“I noticed that people were receptive to those discussions, people that I thought maybe wouldn’t be receptive to those discussions were receptive to those discussions,” he said. “Part of the reason is because, instead of going in with a fighting attitude, we need to go in with a respectful attitude, a dialogue attitude, an attitude that allows us to open up a conversation with our fellow councilors who I consider to be allies, friends.”
Nashen also acknowledged a feeling in the pit of her stomach when fellow students would raise the topic of ethnicity.
“I didn’t know how I was going to be labeled or what the reaction was going to be or what assumptions are going to be made about me because of the fact that I’m Jewish,” she said. Elected to the CSU recently for the second time, she said she never foresaw being so welcomed.
Both Kirshner and Nashen credit Malorni, who is not Jewish, for encouraging them to share their stories and for making other Jewish students comfortable to come forward and share their experiences. The letter, they said, came from his heart.
“It did come from the heart,” Malorni admitted, “but it only came from the heart because Harrison and Nikki were so open about talking about the issues they faced and also in setting up meetings with other Jewish students who would never have come near the CSU with a 10-foot pole, setting up meetings and saying it’s safe, you can explain it to them, they’re not going to bite your hand off, because students would never have told us 95% of what they told us, unless those meetings were facilitated by both Harrison and Nikki. That’s why I think, in terms of writing the apology, when it came down to it, it became – I wouldn’t say it was easy to write it – but the words were a little easier to come from brain to paper.”
The letter, of course, comes from a new group of CSU leaders, not from the individuals who were involved before and perpetrated some of the extreme activities, such as a Passover Against Apartheid event a few years ago. The current crop of leaders was elected in a campus vote that saw extremely low turnout. However, Malorni noted, student union votes at Concordia and most universities are notoriously and chronically low, so the small number of voters who endorsed the current leaders is commensurate with the number who voted for the earlier, problematic representatives.
“The majority of messages that I’ve received are shock,” Nashen said. “I would have never imagined this could have ever happened at Concordia.… I think a lot of people, especially maybe people who went to Concordia and were involved in Concordia 10 to 20 years ago, but haven’t kept in the loop about CSU affairs, were just utterly shocked, could not believe it. Then, a lot of current students were reaching out to me saying, ‘I just had shivers reading this.’ I can’t believe that our issues are really being taken seriously and that the CSU really cares to help us fight antisemitism.”
She acknowledged that the apology is the beginning of a process, not the end.
“I don’t think this was a fix-all,” she said. “I think this was the first step that the CSU is taking toward telling the Jewish community that they do care about us now and they are ready to start listening to us and taking our issues seriously. What really put the cherry on top was not just words but it came along with actionable steps.”
Malorni said Concordia has had a national reputation as a tough campus for Jewish students, but he is well aware that other campuses have also had their experiences with conflict.
“While we had the worst reputation for it, it’s not something that doesn’t exist at the other universities,” he said. When the apology was posted, he said, commenters from all over North America recounted their own experiences with antisemitism at their universities.
“It’s not a thing limited to Concordia, despite our little extra bad reputation,” he said. “It’s something that seems to have crossed the bounds of our land.”
Toronto’s Beth Tzedec Congregation, one of the largest Conservative synagogues in Canada, announced last month that its rabbis will officiate at same-sex marriages.
While Beth Tzedec is not the first Conservative synagogue in Canada to sanctify same-sex weddings – Beth David and Beth Tikvah, also in Toronto, have already done so – the development has generated a surprising amount of interest, said synagogue president Debbie Rothstein.
Reaction from synagogue members has been “overwhelmingly positive,” she told The CJN soon after the announcement was made. “I’ve received a couple of concerns; we know change is hard. It’s not even been 24 hours, but (reactions) have been unbelievably positive and supportive.”
In fact, Rothstein said she had heard from members who were surprised this was not already a policy at the synagogue. “People were ready for this change to be made,” she said.
The decision is the culmination of decades of study by the Conservative movement and the synagogue, said Beth Tzedec’s senior rabbi, Steven Wernick.
In 2006, the Conservative movement passed a number of resolutions welcoming LGBTQ Jews into the community, and lifted a ban on ordaining gays and lesbians, based on the principle of kavod habriut, honouring all God’s creations, Wernick said. “Halachah is a living, evolving process of living a meaningful Jewish life. In 2021, to be fully welcoming of the LGBTQ community, to be willing to welcome and officiate at same-sex weddings, is a moral imperative,” he said in an interview.
In 2012, the Conservative movement’s committee on Jewish law and standards approved two model wedding ceremonies, as well as guidelines for a same-sex divorce. Rabbis can adapt the marriage ceremonies for the couples.
In 2017, as part of its strategic planning process, Beth Tzedec formed a task force for LGBTQ inclusion. It has participated in Pride Shabbat, Pride Month and other programs.
Beth Tzedec now has gender-neutral bathrooms, and has worked with Keshet, an international organization that advocates for LGBTQ equality in Jewish life, to examine its policies and the language it uses.
Officiating at same-sex weddings is the culmination of the task force’s work, Wernick said. “One of the things that we heard loud and clear is that you can’t claim to be fully welcoming until you’re doing same-sex weddings,” he said.
The same-sex weddings will differ slightly, and will be called brit ahavim – a covenant of love – rather than the traditional term, kiddushin (betrothal).
Even in a double-ring ceremony, kiddushin is not an egalitarian framework, and so the Conservative movement has developed other “covenantal ceremonies” that are more appropriate to same-sex weddings, Wernick said.
But there will still be all the trappings of a traditional wedding: a chuppah (canopy), a ketubah (marriage contract), wine, blessings and the breaking of a glass. “It’s going to be a holy and wholly Jewish ceremony, in both senses of the word,” he said.
Same-sex weddings will only be offered to couples who are both Jewish, Wernick said, pointing out this was not a decision about interfaith marriages.
Since the recent announcement was made, the rabbi said he has received several emails from families who are personally affected. Some shared that they were not able to get married in the synagogue, as they might have wished. The parent of a transgender child expressed to the rabbi how “meaningful it was that his child now had a place at Beth Tzedec where he can be validated and loved as a child of God.”
While Beth Tzedec is not, as mentioned, the first Conservative synagogue to bless same-sex marriages, Wernick said he expects it will also not be the last. “Beth Tzedec has traditionally been considered one of the leading congregations both in Canada and around the world. I would imagine we will be influencing other congregations to do the same.”
In early 2012, Congegation Shaarey Zedek in Winnipeg became what was believed to be the first Conservative shul in Canada to host a same-sex marriage.
For years at Toronto’s Beth Sholom Synagogue, “our stated position, once egalitarianism was adopted, is to do weddings without concern for gender,” said the congregation’s Rabbi Aaron Flanzraich, adding – likely echoing the policy at other Conservative synagogues – “provided both persons were Jewish.”
The Ontario region of the Rabbinical Assembly, the international association of Conservative rabbis, which Flanzraich chairs, is populated by autonomous congregations, and “each makes their policies in accordance with the wishes and traditions of their respective communities.”
Justine Apple, who was executive director of Kulanu Toronto, a now-defunct group for LGBTQ Jews, called Beth Tzedec’s decision “a very important step.”
“The Conservative movement is finally stepping up and opening its doors to the legitimacy of same-sex marriage,” said Apple. “Something many of our LGBTQ members and their families have been waiting for, for a long time.”
Rabbi Allan Finkel of Temple Shalom in Winnipeg initiated the collaboration. (photo from facebook.com/TheCJN)
Five Reform synagogues in Western Canada have banded together to offer their congregants greater opportunities to share resources, participate in services, celebrate holidays, and connect at cultural and educational events. The congregations participating in the Western Canadian Reform Collaboration include Temple B’nai Tikvah in Calgary, Temple Beth Ora in Edmonton, Kolot Mayim Reform Congregation in Victoria, Temple Sholom in Vancouver and Temple Shalom in Winnipeg.
Rabbi Allan Finkel, spiritual leader of the Winnipeg congregation, initiated the collaboration. “I had come to recognize that, because of COVID-19, we were all starting to develop innovative digital content – educational and cultural programs and events – that we were each delivering within our own congregations and communities,” Finkel said.
The delivery of that digital content, whether for holiday celebrations or for Jewish ritual events such as baby namings and shivas, consistently demonstrated that people thousands of miles apart could sit side by side online and connect in meaningful and spiritual ways.
“For me, the Western Canadian Reform Collaboration was a practical next step – simply, the opportunity for each of us to share our unique liberal Jewish programs and events with fellow congregations and congregants across Western Canada,” he said.
Reform Judaism in Western Canada, as in the rest of the country, remains a relatively small denomination compared to that of the United States. And yet, every one of the synagogues has experienced increased membership interest and engagement in the months since COVID arrived and synagogue life moved from the sanctuary to virtual space.
“Surprisingly, our participation has risen sharply during the pandemic,” said Rabbi Mark Glickman, spiritual leader at Calgary’s Temple B’nai Tikvah. “I think the isolation that people are feeling has made them yearn for connection, which is something the religious community is uniquely positioned to provide.”
Rabbi Lynn Greenhough has found that to be the case among her congregants in Victoria, as well. “We have had more people attend services than ever before,” she said. “Their attendance may be a human hunger for connection with others. Even if all we see is a face and hear one voice at a time, there is connection and continuity.”
Since COVID-19, Kolot Mayim Reform Temple’s Rabbi Lynn Greenhough said, “We have had more people attend services than ever before.” (photo from Kolot Mayim)
That sense of connection and continuity will be enhanced through joint programming with the other Western Reform synagogues. Much of the programming is still being developed, but it already includes a livestreamed, co-sponsored event scheduled for March in celebration of International Women’s Day. The event will be hosted by Finkel and feature Greenhough and Temple Beth Ora’s Rabbi Gila Caine as two of the speakers.
Even after COVID restrictions are lifted entirely and in-person synagogue attendance is allowed to resume, the Western rabbis intend to keep offering virtual programming and to keep working together. The collaboration might have been initiated by the pandemic, Greenhough said, but it is not limited to the pandemic. “In many ways, I think this pandemic has forced us to reassess what works for those of us in organized, institutional religious practice, what are our delivery systems, and how can we make these systems most effective and most inclusive,” she said.
That reassessment is motivating the members of the Reform collaboration to keep redefining what they mean by community, developing a variety of learning and liturgical opportunities, and breaking out beyond the traditional walls of their buildings.
“As for the long term of our Western Canadian Reform Collaboration,” Finkel said, “we see this as a work in progress as we figure out what to share and how, but it has a solid foundation of rabbis finding that we like each other and that we enjoy working with each other. Our championing of this initiative and in developing shared, co-sponsored events won’t stop when COVID-19 ends.”
Galit Baram, consul general of Israel in Toronto and Western Canada, says the allegations of recruiting are unfounded. (Consul office photograph)
Last October, a coalition of foreign policy and Palestinian solidarity organizations delivered a formal complaint to David Lametti, justice minister and attorney general of Canada, alleging that Canadians are being recruited for the Israel Defence Forces. Accompanied by an open letter signed by more than 170 supporters, the complaint seeks an investigation into the actions of Israeli diplomats and consular officials, among others.
Under Canada’s Foreign Enlistment Act, it is illegal for foreign militaries to recruit Canadians in Canada. In 2017, at least 230 Canadians were serving in the IDF, according to the army’s statistics. The coalition, composed of Just Peace Advocates, Palestinian and Jewish Unity, and the Canadian Foreign Policy Institute, alleges that Israeli consular officials have invited Canadians to speak with IDF recruiting officers at the consulate and have sent IDF soldiers to speak at Canadian high schools. In a written statement to the Canadian Jewish Record, which was cited in an Oct. 28 article online, Galit Baram, consul general of Israel in Toronto and Western Canada, said, “Any allegations against Israel in this matter are unfounded.”
The complaint drew some attention. Montreal-based newspaper Le Devoir reported on it in a front-page article on Oct. 19, under the headline “Israel criticized for recruiting on Canadian soil.” The article pointed to a recruiting invitation posted on the website of the Israeli consulate in Toronto in November 2019. “An IDF representative will conduct personal interviews at the consulate. Young people who wish to enlist in the IDF or anyone who has not fulfilled their obligations according to the Israeli Defence Service Law are invited to meet with him,” read the post, which included contact information to schedule appointments. Further investigations by Le Devoir yielded similar recruiting invitations from 2014 and 2018.
Baram said the invitations were directed only to Israelis. “In Israel, the law requires compulsory service,” she stated. “Every Israeli, male or female, must serve in the Israel Defence Forces. Israeli citizens living abroad are obligated to settle their status with the Israeli authorities.” According to the Foreign Enlistment Act, foreign representatives can recruit their own citizens in Canada, so long as the recruits are not also Canadian.
Baram acknowledged that recruiting officers may be sent to large Israeli communities to conduct interviews, citing Toronto as an example. According to the 2016 Census, however, roughly four out of five Israelis in Toronto are dual citizens, and approximately 3,125 Israelis in Toronto are not Canadian. When invited to clarify to which group the invitations were sent, the consulate declined.
John Philpot, a Montreal-based lawyer, is spokesperson for a coalition claiming that Canadians are being recruited for the Israel Defence Forces. (photo from english.khamenei.ir)
The coalition’s concerns extend beyond Israeli or dual citizens, however. “Any suggestion that all Israel does is recruit their own citizens who have to do their military duty is complete nonsense,” said John Philpot, a Montreal-based criminal-defence lawyer and coalition spokesperson. The Devoir article reported on a visit by an IDF colonel to a Toronto denominational school “to talk about his experiences as a new recruit and as a senior commander.” On the same day the complaint was filed, The Canada Files published an article by Yves Engler, a Montreal-based writer and signatory to the letter, documenting what Engler considers to be extensive promotion of the IDF in Toronto Jewish day schools.
As one example, he pointed to a talk by Seth Frieberg, an IDF “lone soldier,” in January 2020 at TanenbaumCHAT, a Toronto Jewish high school and Frieberg’s alma mater. Lone soldiers are foreign recruits to the military without immediate family in Israel. Frieberg joined the Israeli army in 2013 and served 14 months as a paratrooper. In an interview last October, he credited his time at the Eretz Hatzvi Yeshiva in Jerusalem, where he spent a year after high school, for partly driving his decision to enlist. His teachers spoke highly about Eretz Yisrael, the biblical land of Israel, and the importance of living there. He said he felt a greater connection to Israeli Jews, to the country, and was drawn to and admired the soldiers. He returned to Canada to complete an undergraduate degree at Western University and joined the IDF the following year.
The roots of his idea, however, began before his gap year. He was also motivated by a family history with the Holocaust and a course at TanenbaumCHAT. Two of his grandparents were Holocaust survivors, one of whom, his grandmother, was active in Holocaust education. “She’d always talk about that, so I think I had this idea in my mind about the horrors of the Holocaust,” he said. In his Grade 12 history course, a connection was made between the Holocaust and Israel: he took from it the idea that “had Israel been there during the time of the Holocaust, [it] probably wouldn’t have happened.” In this and other ways, Frieberg said, he relies on Israel. “In the worst sense … if anything bad happened to Jews or myself in Canada, I always have Israel to go to.” He reasoned he should do something for Israel in return: “And that could be charity, volunteer, or going to the army.”
As part of TanenbaumCHAT’s IDF Day, the annual event at which Frieberg spoke, students wear olive-green IDF T-shirts, matching clothing, and sell baked goods with green icing to raise money for the military. By Frieberg’s estimates, he spoke to 80 students about his experience in the IDF, including patrolling the Lebanese border and West Bank, searching for three kidnapped youth, and operations in Gaza. Did his talk inspire others? He said, “You’d have to ask them…. I was just there to tell them my story.”
Last year’s events were organized under the leadership of Israelis and former IDF soldiers Ariel and Lee Kestecher Solomon. Ariel, the school’s Israel engagement shaliach, or emissary, was a commander in the IDF and volunteers with the Jewish Agency for Israel. According to the agency’s website, Israeli emissaries are sent to Jewish communities abroad for two to three years “to strengthen and deepen the mutual connection between Israel and members of the community.”
In his Canada Files article, Engler characterizes these activities – IDF Day, talks by lone soldiers, fundraising for the military, and former soldiers with extended placements in Jewish day schools – as enticement to join the IDF. When invited to comment, Renee Cohen, TanenbaumCHAT’s principal, did not respond to multiple requests.
Kolby Hanson, post-doctoral fellow at the U.S. Naval War College in Rhode Island, co-wrote a study of 25 countries that recruit non-citizens. (photo from kolbyhanson.com)
Why countries like Israel might recruit foreign citizens is a puzzle that caught the attention of Kolby Hanson, post-doctoral fellow at the U.S. Naval War College in Rhode Island. In a 2019 paper for Security Studies, he and co-author Erik Lin-Greenberg categorized the 25 countries that recruit non-citizens into three distinct groups. In an interview in October 2020, Hanson explained that countries either recruit for specific expertise or for sheer numbers to fill ranks, or, like Israel, “within narrow ethnic or commonwealth networks that are more symbolic programs.” As with India, Israel “[uses] the rules around their recruitment to make some statement about who they are and what the nation’s identity is.” Israel recruits foreign Jews for its military to assert its identity as a Jewish state and to establish deeper ties to Jewish communities abroad.
“Someone might grow up and say, ‘My cousin served in the IDF and that makes me feel like I’m really connected to Israel,’ or whether you know someone who came back after serving in the IDF,” said Hanson. Countries that recruit for symbolic reasons tend to have other programs, like expedited citizenship (as Israel has for Jews), to reinforce these ties.
The IDF itself is likely aware of the legal sensitivities around recruitment of Canadians. Hanson described an unusual exchange in an interview with Canadian IDF soldiers: “When we used the word ‘recruitment,’ we had a couple of people get tetchy…. They pounced on it and said, ‘No, no, it’s not recruitment. The IDF allows people to serve, but they don’t try to get people to.’”
In Canada, crossing the line into active recruitment is a legal issue. Unfortunately, it is not clear where exactly the line is. The Foreign Enlistment Act does not define recruitment, nor, according to Tyler Wentzell, doctoral student in law at the University of Toronto, is there case law.
A serving military officer and lawyer by training, Wentzell has published several articles on foreign recruitment and the history of the act. In an October 2020 interview, he said cases have been tried for recruiting for criminal or terrorist organizations, but not for the military of a sovereign state, for which the term would likely be interpreted differently.
“If you’re actually sworn into [a foreign] military in Canada, that definitely crosses the line,” he said, as would undertaking the stages of an intake funnel, including physical fitness and aptitude testing and evaluation. But, at earlier points, like attracting prospects, the line blurs. Is putting a Mountie on promotional material for Canada recruiting for the RCMP, asked Wentzell, or using a national symbol to promote the country? To complicate matters further, recruiting is also “a cultural sense that changes over time,” as with evolving Canadian attitudes towards high school rifle ranges and cadet corps.
In an October 2020 interview, Petty Officer Gian Barzelotti, a recruiter for the Canadian Armed Forces, described where he draws the line when recruiting in Canadian high schools. To students in Grade 10 or older, he advertises the benefits of joining the military, including a paid co-op program in which students can earn high school credit. With younger students, he emphasized, the CAF does not recruit. “We do talk about the military and who we are and what we do for Canada,” he said, but not about programs and benefits nor intake. “You’re not saying, ‘Go down this path and you’ll end up being in the military.’”
Tzofim Garin Tzabar, however, does just that. A branch of the Israeli Scouts that is 70% funded by the Israeli government and the Jewish Agency for Israel, Garin Tzabar describes itself as the “Israeli lone soldier IDF program.” Its online promotional video advertises an “unbelievable three months of one unforgettable absorption process,” “at least 20 new friends,” “a family for life,” and that 30% of its participants are accepted to the IDF’s officer and commander stream. It also lists an office in Toronto.
Likewise, in June 2020, Nefesh b’Nefesh, an Israeli absorption organization, advertised a webinar entitled “Joining the IDF” on the website of the UJA Federation of Greater Toronto. According to the event listing, the webinar featured “everything you need and want to know about joining the IDF,” including the lone soldier program, the structure of the military, preparatory Hebrew programs, and post-secondary degrees relevant to the IDF. Last year, Nefesh b’Nefesh facilitated the absorption of 390 lone soldiers from North America to Israel. Although the UJA Federation did not endorse the webinar, it did promote it on its website.
In practice, it seems the Canadian government has never done more than slap an offending party on the wrist. During the Vietnam War, said Wentzell, the U.S. army accidentally placed a recruiting ad in a Canadian magazine. “There was a great deal of correspondence back and forth saying, ‘Hey, could you lay off this?… The response was pretty consistently, ‘Yep, sorry.’”
The government maintains an interest in keeping Canadians out of foreign militaries and conflicts. Wentzell illustrated this by way of a Canadian who served in the 1948 Arab-Israeli war: “What happens when Benjamin Dunkelman gets in trouble on the other side of the planet? Do we get him home? Do we owe him anything? These were still live issues.” For the 200-plus Canadians serving in the IDF today, they still are.
“If Canada said to the Israeli consulate, ‘Stop all recruiting,’ [and] went to the schools and said, ‘You cannot have meetings where Israelis invite you to join the army’ … that would be a good step forward,” said Philpot.
To Philpot and the coalition, these acts are part of a “whole series of evidence” that point to IDF recruiting, including an event held by Deborah Lyons, Canadian ambassador to Israel. In January 2020, she hosted 33 Canadian IDF lone soldiers at her residence in Jerusalem to thank them for their service. “We at the embassy are very proud of what you’re doing. It’s really quite incredible,” she said. Philpot said all of this points towards recruitment.
Shortly after the complaint was filed, Lametti responded to questions in an unrelated press conference. He reiterated that Canadian law applies to foreign diplomats but referred calls for an investigation to the police and the public prosecution service. “I will leave the decision to the institutions we have in Canada to monitor the situation,” he said. In mid-November, the RCMP confirmed it was reviewing and assessing the evidence submitted.
Kevin Keystoneis a Toronto-based freelance writer, editor and researcher. His writing has been published in the Literary Review of Canada, the Jewish Independent and Good Old Boat.
Renowned lawyer and human right activist David Matas is being honoured by B’nai Brith Canada, as the organization launches the Matas Law Society.
Matas, who is based in Winnipeg, has long served as B’nai Brith Canada’s senior legal counsel, working closely with B’nai Brith for more than 30 years. He has his own private practise and, among other recognitions for his work, has been appointed a Member of the Order of Canada.
The new society is set to be a primary hub for Jewish members of Canada’s legal community. For now, while COVID restrictions remain, all events will be held virtually, with any Jewish lawyer, paralegal and law student able to join and participate from any location.
“David is doing so many wonderful things all of the time,” said Michael Mostyn, chief executive officer of B’nai Brith Canada. “He really personifies to me what a human rights advocate should be.”
Michael Mostyn, chief executive officer of B’nai Brith Canada. (photo from B’nai Brith Canada)
According to Mostyn, “There is a rich history of Jewish law societies in Canada. They are great, established societies. Currently, there’s one in Ottawa and one in Montreal. There used to be one in Toronto, but it closed down decades ago, essentially because the need was no longer there.
“As friends and advocates in the community, we were hearing a lot from the legal community about the need for an activist law society. So, the idea has been brewing for the last number of years. We already have a very strong advocacy program, government relations program and communications program. We wanted to create this law society as a forum for lawyers to get together, network and get some continuing education. It’s also a way for us to give back to the community, for those who care about the fight against antisemitism, racism, and the fight for human rights.”
The society will operate as a subcommittee of B’nai Brith Canada’s League for Human Rights, with news to come of scheduled activities and ways that legal professionals can get involved. Law students can join for free, and the annual cost for legal professionals is $250.
“It’s as easy as, if you’re a law student, paralegal or lawyer and you’re interested in advancing your own career and want to make a difference for the community, you just sign up on the website,” said Mostyn. “Then, you’d be put onto the email list … and, as soon as we will be publicly announcing any activities, those will also be reflected on the website.”
B’nai Brith Canada has launched a new law society, named in honour of lawyer and human rights activist David Matas. (photo from B’nai Brith Canada)
“The time when it was first mentioned to me, it wasn’t mentioned to me as something that would be named after me,” Matas told the Independent. “It was mentioned as a way of getting lawyers involved … [in] legal-specific work related to B’nai Brith.
“There are a lot of legal issues that do arise. In fact, today, I put in an application for an intervention document. It’s a case about Mike Ward. He’s a comedian in Quebec who went after a handicapped guy in the audience in his comic routine.
“The person who was the target of this comic routine complained to the Quebec Human Rights Commission, successfully,” said Matas.
The case is now before the Supreme Court of Canada. “And we applied at B’nai Brith for interveners’ status, based on the experience of Dieudonné M’bala M’bala, who’s a French comedian who has used his comic routine to attack the Jewish community and has been fined many times … and has gone to court many times in France, Belgium and Switzerland. There’s even a European Court of Human Rights judgment on him. So, I suggested we intervene, and B’nai Brith agreed. We applied for intervention status and we got it.”
While Matas enjoys volunteering with B’nai Brith, he will not be able to do so indefinitely, and would love to get some help sharing the workload.
“Obviously, when you’re dealing with a volunteer organization, you want to get as many people involved as possible,” said Matas. “Not just to spread the load, but also you want to get more people aware, committed and involved. Advocacy can’t just be advocacy of one person; it’s not going to carry much weight. It needs to be as many people as possible.”
Mostyn is working on getting accreditation for the society’s seminars, as he and Matas hope that the continuing education component of the law society will help bring together a number of law students, who will eventually go out and work in the field and fuel change.
The society has been launched and many students have already signed up, said Mostyn.
As for what specializations in law those wanting to join the society may want to possess, Matas suggested “discrimination, equality and international law … also, libel law, which is very different from equality law or international law … or we have things about charities, tax and corporations. There are a wide variety of legal issues that come up.
“There’s a lot, in terms of advancements of rights, that occurs through the courts and also through parliaments and legislatures. Legal work isn’t only doing court work. It’s also sometimes advocating changes to law. You need, of course, a public component for that. That may not be lawyers, but often requires some legal expertise to point out the depths of the law and so on. I’d say there’s a real need here and I think it’s a welcome addition to the work that B’nai Brith is doing to add this.
“It’s also a great opportunity for lawyers to contribute and use their skills,” added Matas. “They can talk to each other in a way where everybody knows what they’re talking about.”
Left to right: Richard Leipsic, David Asper, Leonard Asper and Gail Asper. (photo from CFHU)
The Canadian Friends of Hebrew University has received $5 million from the Asper Foundation. This gift upholds a tradition of exceptional philanthropic support and collaboration between the Asper Family, based in Winnipeg, Man., and the Hebrew University of Jerusalem Israel (HUJI). It will allow Asper HUJI Innovate to expand its footprint and professional-led startup accelerators to develop significant external partnerships.
The Asper Foundation was founded in 1983 by Israel Asper (1932-2003) and Babs Asper (1933-2011), who believed that philanthropy is a driving force behind positive change in people’s quality of life. It supports major initiatives in the areas of Jewish charity, as well as culture, education, community development and human rights locally, nationally and internationally.
A portion of the recently donated funds will be used to establish an annual Asper Innovation Prize, valued at $35,000 US. The prize will be awarded during a juried competition, intended to encourage and recognize outstanding and promising student-led startups. The public event will also be used to showcase the university as a central force for global innovation within the Jerusalem ecosystem. (Jerusalem is currently ranked sixth in the new Global Startup Ecosystem Report).
“It was the entrepreneurial spirit and wisdom of our late parents, Israel and Babs, that established ties with the Hebrew University close to 60 years ago. We are very proud of our longstanding partnership and connection to innovation that began with the creation of the Asper Centre for Entrepreneurship in the Jerusalem School of Business Administration, in 2001,” said Gail Asper, president of the Asper Foundation. “We are excited to witness, through Asper HUJI Innovate, new generations of students and academics lay the groundwork for advancing ideas, for generations to come.”
The Asper HUJI Innovate platform encourages the entire university community, including students, faculty and alumni, and the Jerusalem community at large to develop their innovation and entrepreneurial capabilities. Established in 2018, it was created as a platform to ensure that graduates are best prepared for the challenges brought about by disruption, inherent in an evolving workplace.
“The HUJI Innovate program is highly prized by the entire university, and the Asper Foundation’s agreement to name and support the centre will surely lead to a great leap forward in the Hebrew University’s entrepreneurial enterprises,” said Prof. Asher Cohen, HU president.
The Hebrew University itself was founded in 1918, and officially opened its doors in 1925. It is ranked internationally among the 100 leading universities in the world, with six campuses, 200 majors and programs, and more than 5,000 courses.
“For over 100 years, the Hebrew University of Jerusalem has upheld the vision of its founders, including Albert Einstein, Martin Buber and Sigmund Freud, being at the forefront of creating Israel’s most significant and cutting-edge research, leading to inventions that serve our global community,” said Rami Kleinmann, president and chief executive office of Canadian Friends of Hebrew University, which was founded in 1944 by Canadian philanthropist Allan Bronfman.
CFHU provides support for the Hebrew University of Jerusalem to maintain its standing as one of the world’s leading academic research institutions, as well as aid in its continual pursuit to impact real change. CFHU is headquartered in Toronto and has six chapters across Canada, including here in Vancouver.
“This incredible gift will positively impact thousands of students, faculty and alumni,” said Kleinmann, “essentially shifting the course of research and engagement between the university and myriad business communities at large – it is extraordinarily profound.”
On Dec. 9, the Honourable Rosalie Silberman Abella, a justice of the Supreme Court of Canada, delivered the inaugural Elie Wiesel Lectureship in Human Rights. (photo by Philippe Landreville)
The Honourable Rosalie Silberman Abella, a justice of the Supreme Court of Canada, last week delivered an emotional, scathing indictment of the world’s failures to live up to the promise of post-Holocaust human rights protections.
Abella, a daughter of Holocaust survivors who herself was born in a displaced persons camp in Germany, in 1946, delivered the inaugural Elie Wiesel Lectureship in Human Rights. She spoke Dec. 9 on the 72nd anniversary of the United Nations’ adoption of the Convention on the Prevention and Punishment of the Crime of Genocide and the day before the 72nd anniversary of the adoption of the Universal Declaration of Human Rights. The promise of those documents – and the justice represented by the Nuremberg trials of Nazi war criminals – has been betrayed and ignored, she said.
“These were the powerful legal symbols of a world shamefully chastened,” Abella said in the streamed virtual presentation. “But although Nuremberg represented a sincere commitment to justice, it was a commitment all too fleeting.”
As the West’s triumph over fascism gave way to conflict with communism, Germany transformed in the diplomatic imagination from an enemy conquered to a potential ally to be wooed, she said. Britain issued a communiqué to all Commonwealth countries to abandon prosecutions of Nazi war criminals.
“The past was tucked away and the moral comfort of the Nuremberg trials gave way to the moral expedient of the Cold War,” Abella said.
As the fight against communism eclipsed the fight for justice over past crimes, expedience led Western countries to welcome Nazi scientists and others to contribute to the military-industrial strategy – even as Jewish victims of Nazism, like Abella and her parents, sat stateless in DP camps.
To Abella, Nuremberg represented an acknowledgement of the failure of Western democracies to respond when they should have and could have.
“And so, the vitriolic language and venal rights abuses unrestrained by anyone’s conscience anywhere in or out of Germany turned into the ultimate rights abuse: genocide,” she said.
Some justice did in fact emerge in the aftermath of Nuremberg and remarkable progress has been made in some quarters, she said. “But we still have not learned the most important lesson of all – to try to prevent the abuses in the first place. All over the world, in the name of religion, domestic sovereignty, national interest, economic exigency or sheer arrogance, men, women and children are being slaughtered, abused, imprisoned, terrorized and exploited with impunity.… No national abuser seems to worry whether there will be a Nuremberg trial later because usually there isn’t. And, in any event, by the time there is, all the damage that was sought to be done has been done.”
Abella reflected on the preoccupation among jurists with the rule of law, noting that the atrocities of the Nazi era all took place legally under German laws. She said we should be focused on “the rule of justice, not just the rule of law.”
Itemizing the myriad genocides that have occurred since 1945, including ones happening now, Abella decried a lack of global will to confront atrocities before they occur.
“Clearly what remains elusive is our willingness as an international community to protect humanity from injustice,” she said, launching a broadside against the failures of the United Nations.
“It can hardly be said to have been the avatar of human rights we hoped it would be when it was created,” she said. “We changed the world’s institutions and laws after World War II because they had lost their legitimacy and integrity. Are we there again? Not so much because our human rights laws need changing, but because a good argument can be made that our existing global institutions, and especially the UN’s deliberative role, are playing fast and loose with their legitimacy and our integrity.”
She acknowledged the successes of some UN agencies, such as UNICEF, but lamented the body’s failures to meet its core objectives.
“The UN had four objectives: to protect future generations from war, to guard human rights, to foster universal justice and to promote social progress,” she said. “Since then, 40 million people have died as a result of conflicts all over the world. The UN eventually reacted in Libya and wagged its finger at Syria, but I waited in vain to wait to hear what it had to say about Iran, Venezuela and China, for example. Isn’t that magisterial silence a thunderous answer to those who say things would be a lot worse without the UN? Worse how? I know it’s all we have but does that mean it’s the best we can do? Nations debate, people die. Nations dissemble, people die. Nations defy, people die. We need more than the words and laws of justice. We need justice.”
Abella acknowledged the need to address climate change but suggested a moral climate crisis is upon us.
“We have to worry not only about how the climate is changing the world but how the moral climate is creating an atmosphere polluted by bombastic anti-intellectualism, sanctimonious incivility and a moral free-for-all,” she said. “Everyone is talking and no one is listening. We are rolling back hard-fought human rights for minorities, immigrants, refugees, workers and women.
Abella approached global justice through the eyes of a single family. Her parents were married in Poland on Sept. 3, 1939, the day the Nazis rolled over the border and as the Second World War began. Her parents spent four years in concentration camps. The brother she never knew was murdered at the age of two-and-a-half. The only survivors of her extended family were her parents and one grandmother.
“My life started in a country where there had been no democracy, no rights, no justice,” she said, struggling to maintain her composure. “No one with this history does not feel lucky to be alive and free. No one with this history takes anything for granted and no one with this history does not feel that those of us who are alive have a duty to wear our identities with pride and to promise our children that we will do everything humanly possible to keep the world safer for them than it was for their grandparents, a world where all children regardless of race, colour, religion or gender can wear their identities with dignity, with pride and in peace.”
Her own existence is a statement of the resilience of human hopefulness, she said.
“In an act that seems to me to be almost incomprehensible in its breathtaking optimism, my parents and thousands of other survivors transcended the inhumanity they had experienced and decided to have more children,” she said. “I think it was a way to fix their hearts and prove to themselves and the world that their spirits were not broken.”
Abella dedicated her lecture not only to Elie Wiesel, the late Nobel Peace Prize laureate, but also to Irwin Cotler, who introduced her prior to her presentation and who Abella called Wiesel’s “spiritual heir.”
Cotler, a former Canadian justice minister, is the founder and chair of the Raoul Wallenberg Centre for Human Rights, which sponsored the lecture along with faculties of law at McGill University and the Université de Montréal, the Lord Reading Law Society and the International Bar Association’s Human Rights Institute.
Cotler, who last month was appointed Canada’s special envoy on preserving Holocaust remembrance and combating antisemitism, noted that Abella was the youngest person ever appointed to the Canadian judiciary, at age 29.
“She was the first refugee ever appointed to the judiciary and she was the first Jewish woman ever appointed to the Supreme Court of Canada,” Cotler said, noting that he was the justice minister who nominated her to the highest court. “She has been a remarkable trailblazer. A quintessential Renaissance jurist, public intellectual, educator and judge.”
Among Abella’s recognitions, Cotler noted, are 39 honorary doctorates.
Leslie Vértes shares a family photograph. Vértes is one of the survivors featured in the Montreal Holocaust Museum exhibit Witnesses to History, Keepers of Memory. (photo from Montreal Holocaust Museum)
Collective memory has always played an important role in Jewish life and traditions. For thousands of years, Jews have celebrated holidays, mourned loss and memorialized history together as a people. And, most often, we have done so in person.
We say Kaddish as a community, celebrate a bris among a gathering of peers and family and come together every year to retell over dinner the story of the exodus of the Jewish people from ancient Egypt. The 20th-century philosopher and historian Isaiah Berlin noted, “All Jews who are at all conscious of their identity as Jews are steeped in history.” The late Lord Rabbi Jonathan Sacks expressed it another way: “Memory for Jews is a religious obligation.”
This past year has presented huge challenges for those institutions that strive to educate the public about history in general and, specifically, the Holocaust. During the pandemic, many museums and educational centres have been forced to choose alternative venues to connect with their members and the larger community. On Yom Hashoah and Kristallnacht, organizations across the world turned to recordings and interactive discussions in their effort to remind people that the Shoah’s messages remain relevant, even if their institution’s doors were temporarily closed.
Finding ways to continue that education and connection on a daily basis has required some creative thinking, said Sarah Fogg, who serves as the head of marketing, communications and PR for the Montreal Holocaust Museum. The museum, which was founded by Holocaust survivors, had been planning to launch a special photographic exhibit this year, highlighting the lives and wartime experiences of 30 survivors from the Montreal area.
“[The exhibit] was something that we had dreamt of for a really long time,” said Fogg. The museum had planned to narrate each of the stories visually using a triptych of personal images and the sharing of an artifact that the survivors had preserved: a father’s cap that he was required to wear at Auschwitz, a woman’s prayer book, an irreplaceable but tattered passport to freedom. But how could such stories be presented in the midst of a pandemic?
“The pandemic completely forced us to change, to rethink, to overhaul the plan we had for the exhibit,” said Fogg, who admitted there was a sense of urgency to the exhibit’s launch. Some of the speakers are now in their 90s and have already retired as volunteers. Plus, 2020 marked the 75th anniversary of the liberation of the concentration camps (and the 41st anniversary of the museum’s founding). This year, 2020, was the ideal time to launch the exhibit.
Leslie Vértes (photo from Montreal Holocaust Museum)
“[The online presentation] is the result of many brainstorming sessions where we discussed … how we could present this exhibit in a way that is different to other portrait exhibits that have happened around the world,” said Fogg. “And so, the ‘triptych’ as we have been calling it, the three photos, was really the result of wanting to showcase more than one portrait of the survivor and really wanting to showcase their uniqueness and their personalities.”
Fogg said it was in the middle of one of the photography sessions that the staff suddenly realized what was needed to translate this photographic essay to an online presentation. It was the survivors’ own accounts of why their personal artifacts held irreplaceable significance. It was also the story of how they had survived and how it had transformed them, once they began their new lives in Canada.
“So often when we talk about the stories of Holocaust survivors, the narrative tends to end when they leave Europe,” Fogg said. “But there is so much more to talk about.” Many of the survivors, who were children or young adults when they arrived in Montreal, went on to raise a family. All became volunteer speakers through the museum and other organizations in order to educate people about the Holocaust. Some became published authors and teachers. All, Fogg said, became inspiring leaders of their community.
Margaret Newman Kaufman with her wedding photograph. (photo from Montreal Holocaust Museum)
“If I had to summarize what the lesson or the inspiration would be for viewers, it’s resilience. I mean, not only are they incredible survivors who escaped the Holocaust, but they come to Canada, they build new lives, they start careers, they make families and they find happiness again. They are this embodiment of resilience.”
Taken on their own, the artifacts tell dozens of unique and often heart-rending stories about the Holocaust. But they are also testimony to the survivors’ remarkable ability to draw meaning, purpose and even beauty from the darkest of memories. Sarah Engelhard’s black-and-white snapshot tells the story of her first Passover in Canada. Ted Bolgar’s touching account gives renewed significance to friendship and the value of a precious tea set. Marguerite Elias Quddus’s last memory of her father, as he was arrested, is embodied in a bitter-sweet tale about his forgotten eyeglasses.
Margaret Newman Kaufman displays her wedding rings. (photo from Montreal Holocaust Museum)
Following the Second World War, Montreal became a second home for thousands of Holocaust survivors, some who saw it as a temporary port of refuge, and many who stayed to make it their home. The museum was opened in 1979 by members of the Association of Survivors of Nazi Oppression as a means to educating the public about the dangers of antisemitism and racism. More than four decades after its founding, the museum’s legacy still continues to be relevant, Fogg said. And, like the testimonies and artifacts that illumine these stories, the message it carries is an intensely human and important one.
“You know, we’re not talking about numbers or figures, we’re talking about Ted, Leslie, Liselotte and Daisy. These are real people that we love and care about and they are real people whose families and lives were torn apart by the Holocaust,” said Fogg. “And so, I think we can make a parallel to situations today, where real people are continuing to be impacted and devastated by genocide.
“I think what’s beautiful about the exhibit and working with survivors is that they are real people. What better way to understand history and especially difficult, complex and painful history than to hear it from such wonderful and caring and generous individuals,” she said. “They are the best educators and we are so lucky to learn from them, and we’re so lucky that they wanted to be a part of this exhibit.”
The museum’s effort to reach virtual audiences during the pandemic does appear to be working. Fogg said that, since its launch in September, the exhibit has not only been seen by viewers around the world, but has won three international awards for its visual presentation and design. The pandemic may have temporarily limited the world’s physical ability to connect, but it hasn’t stopped innovation or the heartfelt effort to care about others.
The first Jews in the Montreal area were Sephardim serving in a British regiment. One was Aaron Hart, whose son would later be elected to the legislature to represent the Trois-Rivières area.
By the early 19th century, Ashkenazim from Eastern Europe had begun to trickle in and, by the early 20th century, more than 7,000 Jews had made their way to Montreal, most fleeing antisemitism in the Russian Empire and Europe. Many would arrive to find that prejudice and discriminatory policies weren’t exclusive to distant geography. The election of Ezekiel Hart to the legislature would later inspire a resolution to ban Jews from serving in office. It take another 60 years before a law would be enacted that would give Jews in Lower Canada the right to self-representation.
By the 1930s, Montreal’s Jewish population had increased to 60,000, making it the largest Jewish hub in the country. Many worked in the growing garment industry or owned stores and restaurants in the city. A smaller number moved to the country to become farmers and use skills they brought with them from the old country.
Distrust toward Jews and the growing number of Jewish refugees looking desperately for a new home before and after the Holocaust made immigration to Canada virtually impossible in the early 1940s. It took the efforts of organizations like the Canadian Jewish Congress to push for changes to immigration laws and open doors to refugee families. By the early 1950s, another 9,000 Jewish refugees eventually made their way to Montreal’s port. By the 1970s, those numbers had swelled again, reaching close to 120,000.
Today Montreal’s Jewish community is much smaller, for many reasons, including out-migration from the 1970s to 1990s. But the early Jewish pioneers, those who arrived in Montreal in the 18th and 19th centuries, are not only credited with building new businesses and opportunities for a growing city, but for planting the seeds for Canada’s diverse Jewish community.
Jan Lee’s articles and blog posts have been published in B’nai B’rith Magazine, Voices of Conservative and Masorti Judaism, Times of Israel, as well as a number of business, environmental and travel publications. Her blog can be found at multiculturaljew.polestarpassages.com.
The New Corporation traces the consequences of a world close to losing its foundation of democracy. Bakan says the onus is on us to make the necessary connections and to actively be part of meaningful solutions if we want to leave our children and grandchildren a positive future. The Q&A with Segal will have a special focus on Jewish values, and ethical responsibility in business and corporate governance.
