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First mikvah in B.C. Interior

First mikvah in B.C. Interior

Okanagan Chabad House’s Rabbi Shmuly and Fraidy Hecht with their family. (photo from Okanagan Chabad)

For almost three months now, residents of Kelowna have had the opportunity to participate in the mitzvah of mikvah, following the completion at the Okanagan Chabad House of the ritual bath, the first to be built in the British Columbia Interior.

“Just having the physical edifice implanted in the earth of the city of Kelowna already emits holy energy and divine blessing to all the inhabitants of this city,” Rabbi Shmuly Hecht said following the Feb. 21 (Rosh Chodesh Adar 5783) opening of Mikvah Chaya Mushka.

“In addition to that, families – by bringing this age-old unifying and beautiful part of our heritage into their home – enhance the home. They bring the light and the warmth of Judaism and its impact into the home, into the marriage and the relationship between children and parents,” he said. “Many beautiful stories concerning our mikvah have already happened.”

Before this year, women in Kelowna needed to travel hundreds of kilometres to larger cities, such as Vancouver or Calgary, to participate in the mikvah ritual. The costs for some were substantial, both in money and time.

The story of the new Kelowna mikvah goes back to 2019, when Hecht started considering means to raise funds – together with rabbis at other Chabad centres in smaller-sized cities throughout North America, who also wanted to build mikvahs for their communities.

With the other rabbis – who were based in Regina and Saskatoon, Sask.; Fargo, N.D.; Mobile, Ala.; Salem, Ore.; and Arcata, Calif. – Hecht hoped to collect about $1.5 million US for the seven mikvahs.

Initially, their efforts to find donors and philanthropists did not yield the results they sought. After a few months, the group decided to announce their goals more publicly, and therein was launched the Bring Mikvah Home campaign.

More than a thousand people in Jewish communities from New York to Sydney, and scores of places in between, contributed to the cause, in sums, according to Hecht, ranging from $5 to $5,000.

“They were people from all corners of the world who had never heard of us and never met us, yet they are Jewish and they know every community needs a mikvah, so they were willing to give their funds to support us. And that is one of the most inspiring things in this campaign,” he said.

When the donations were finally tabulated, the seven rabbis had reached their goal. Yet, there would be another hurdle for Hecht in the effort to complete the Kelowna mikvah. At the height of COVID, as they were ready to build, the contractor increased the cost estimate of the project.

Thus, the Kelowna contingent started a second campaign, called Finish the Mikvah, and raised $46,000 in that process. Hecht credits his wife, Fraidy, as instrumental in guiding the project through this last phase and towards fruition.

“My wife took it upon herself to be the contractor of the project, while juggling being the mother of seven children, who are home-schooled, and all the responsibilities, including being the program director and everything else she does at the centre,” the rabbi said. “She was working tirelessly as the contractor for hiring all the trades. She was on the ground every day, dealing with the city and the tradespeople on a daily basis. I don’t know how she did it. She saved us thousands.”

photos - The new mikvah at Okanagan Chabad House opened Feb. 21
The new mikvah at Okanagan Chabad House opened Feb. 21. (photos from Okanagan Chabad)

To Hecht, the importance of the Kelowna mikvah cannot be overstated. He explained that the mikvah, it is believed, connects each woman and her family to their innate spirituality, bringing blessings to themselves and those around them; water has the power to purify, restore and replenish life.

“In Jewish law, a community has to build a mikvah before a shul. The future is dependent on mikvah,” Hecht said.

Hecht, too, seeks to dispel the notion that a mikvah is something to be used only by religious Jews.

“There are people who are not observant who have used the mikvah. It is for every Jew,” he said. “There is no label. There are many families in Kelowna learning about mikvah who have used it. It is not religious. It is a foundation of Judaism. It is something that every Jew should have – the opportunity to bring this holiness and beauty to their life.”

Hecht compared the challenges of building the mikvah to settling in the B.C. Interior more than 12 years ago and starting a Chabad centre. At that time as well, he said, he needed determination, vision and a belief that his goals would be achieved – and he needed the assistance of others.

“I learned from my father that, whenever you do something good, try to bring in someone else to bring in more blessing,” he said. “Our whole life is how can we go and service Jewish people … that don’t have the availability, the resources or the opportunities to have a Jewish education at their doorstep, such as having a rabbi to speak to locally, and a feeling of closeness and support within a Jewish community.”

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

Format ImagePosted on May 12, 2023May 11, 2023Author Sam MargolisCategories LocalTags Chabad, Fraidy Hecht, fundraising, Judaism, mikvah, Shmuly Hecht
Supporting Beth Israel’s light

Supporting Beth Israel’s light

Standup comedian Cory Lupovic will perform at Congregation Beth Israel’s gala next month. (photo by Joan Ullyett)

Congregation Beth Israel’s Be the Light Gala Presented by Gerry & Ruby Gales & Family takes place June 4.

The fundraising event features the Candlelight Experience – the synagogue will be lit by hundreds of candles and a string quartet will perform songs by ABBA and Queen. The night’s emcee will be Dr. Erik Swartz, comedian Cory Lupovici will perform and Howard Blank will serve as auctioneer.

The “Be the Light” theme was inspired by the concept of people either being a light to Beth Israel and the Jewish community or how the synagogue has been a light to those in need.

“It gives us light and hope,” said Gerry Gales about why the family donated to the synagogue. “The work the Beth Israel does for the community is essential and must be supported,” he said.

Formerly known as Friends of Beth Israel, the newly redesigned and revamped event will include a mix-and-mingle cocktail reception for major donors followed by the concert (compliments of Beth Israel), dinner and entertainment. It is being planned under the leadership of Beth Israel’s new director of development, Jacci Sandler.

Swartz, the emcee, is head of pediatrics for Richmond Hospital, Vancouver Coastal Health and Providence Health Care, and is a clinical associate professor of pediatrics at the University of British Columbia. Born and raised here, Swartz graduated from Vancouver Talmud Torah and attended medical school at UBC. After years studying and practising elsewhere in Canada and abroad, he and his family returned to the city in 2008, and have been members of BI ever since.

Lupovici is a Chinese-Jewish comedian based in Vancouver – he spent his childhood summers at Camp Hatikvah and is a King David High School alumnus. Lupovici describes himself as an observational comic, in that he observes his parents and makes fun of them to strangers. His jokes mainly stem from his unique background and are a mix of personal anecdotes and silly everyday observations. With a Montreal Jewish father and a Hong Kong Chinese mother, the well of humour and rare perspectives is deep.

Rounding out the event’s main performers is Blank, chief executive officer of Point Blank Entertainment Ltd. Over the past 25 years, Blank has helped raise more than one billion dollars for organizations across North America, and his auctioneering is something to behold. He has received many accolades and awards and is recipient of the Queen’s Jubilee Medal, the British Columbia Community Achievement Medal and the Order of Canada Sovereign’s Medal for volunteerism. In 2021, he was featured in Business in Vancouver’s BIV 500 as one of the top executives in the province.

Funds raised from the gala will help ensure that the synagogue continues providing programming and services to the community. Attendance at BI for morning and evening minyan, as well as for various programs, is back to pre-pandemic numbers – this isn’t the case at most Conservative synagogues in North America. Most recently, BI had more than 800 people in attendance for its Purim programs and well over 350 people for its Passover seders.

Tickets for the June 4 gala can be purchased until May 19 at bethelightgala.com.

– Courtesy Beth Israel

Format ImagePosted on May 12, 2023May 11, 2023Author Beth IsraelCategories LocalTags auction, Candlelight Experience, Cory Lupovici, Erik Swartz, fundraising, Gerry Gales, Howard Blank, Judaism, philanthropy, Ruby Gales, synagogues

Boundaries are a good thing

The house directly behind ours is for sale. This neighbourhood doesn’t have back lanes, so we look out over their backyard as well. Occasionally, when I’ve stepped outside with the dog, I encounter a family checking out that house’s yard, just beyond my fence. I always call out, smiling, welcome them and say I hope they will be our new neighbours. I’ve had several wonderful interactions, and one that gave me the creeps – the potential buyer, a man in camouflage with a woman trailing behind, left me unsettled. I took my big dog back inside and locked the door.

Our shared back fence needs to be mended. There is a tree, partly on our property, which needs to be trimmed. We never managed to meet the old neighbours, who we hear were seniors who couldn’t manage the upkeep and needed to downsize. We planned to try again to talk to the neighbours about the fence and the tree, but then the For Sale sign went up. Now we await the next occupants.

Overall, we’re delighted with the friendliness of our new neighbourhood. We took our weekend morning dog walk with another neighbour and her baby and participated in our community clean up. It’s a thoughtful place, where we help each other remember the yard waste pickup days or we look out for lost items. Yet fences exist for a reason – not just to keep dogs and kids in the yards, but also to provide us with personal space.

These encounters reminded me of Robert Frost’s famous poem “Mending Wall” and its unforgettable line “Good fences make good neighbours.” This poem (which is available online and worth reading) often springs to mind when I’m considering how to navigate in the world.

Jewish life also has lots of boundaries and reminders for how to order our lives and relationships. This is such a big part of our tradition that it’s hard to offer only one example. There are the ways we read the Torah portion each week, or how we get married or how we bury loved ones, how we are to educate our kids or how we should treat our elders. Our tradition offers us lots of structure and ideas for how we are to behave in a Jewish context.

All this came to mind when talking to a friend about work boundaries, which we’ve both struggled with addressing. She works unpredictable shifts. They sometimes seem assigned at random and she’s worked every weekend in recent memory. Her schedule isn’t dependably the same. There are weeks where she works six days in a row. Other times, she is told to go home early due to lack of work, or has several days off unexpectedly. It becomes very hard to make solid plans, like when I might see her next, or even when she can easily pick up groceries or consistently go to a once-a-week event.

I have a household that thrives on routine. For best success, we plan the heck out of things. If my kids have an afterschool activity and I’m taking them there, I’ve often thought out dinner and gotten it into the slow cooker before I start work in the morning. We have a dog that doesn’t like to be alone, a fair number of household medical appointments, and our old house is still undergoing needed renovations. We parents are spread thin! For me, having an unpredictable work meeting or emergency outing can disrupt this fragile equilibrium. Planning makes everything possible. It’s how I fit in my various paid and volunteer commitments, my kids’ and household needs, and also, I joke, my eating and sleeping.

In most Jewish practices, we’re a people of moderation, things have to be in balance. Like Frost’s poem, sometimes what makes us “good neighbours” are those walls, the boundaries we create to make structures that enable us to cope. We need structure. In religious life, we might call some of those structures rituals or behavioural expectations: derech eretz, how we are to behave towards one another. Whether it’s from the Tanakh (Torah, Prophets and Writings) or from rabbinic teachings, we’ve got a framework that helps us create those metaphoric walls.

Unfortunately, it can be hard to actually maintain our own boundaries when things get out of hand. It’s hard to stand up to a difficult work situation or a bully at school and say, “No, this is out of bounds.” Yet, most of the time, this is what we have to do to maintain our dignity and move forward. Sometimes, we have to remind others that “this isn’t in the job description” or, for kids coping with a bully, “No, I don’t have to respond when you say hurtful things. I can walk away and tell an adult.”

Good boundaries help us become better people, better workers, or even more thoughtful in our Jewish practice. However, it’s hard to find the courage to respond appropriately and draw one’s “line in the sand.”

Today, my twins went to the backyard for raucous playtime with pool noodles. They hopped on and off the deck, sparring with their imaginary swords, as they dueled and chased each other. Much later, right before bedtime, I heard that one of them saw a woman at “that house for sale.” My son demonstrated her expression of distaste as she gazed at them and his bad feeling about it – but my kids were safe in our yard as they played, laughing on our side of the fence.

Setting boundaries for ourselves, or fixing a literal fence, can sometimes mean everything. It may make good neighbours or give us orderly schedules that allow us to more calmly cope with our lives. Staying healthy and promoting our well-being might not always be wrapped up in spa days or vacations. We might promote wellness by saying no when others overstep. We can embrace structures, rituals, traditions or routines that make us feel best, allowing time for pool noodle sword play or a consistent day off work. We need boundaries in all things, work and play, because it’s the good fences that make good neighbours.

Joanne Seiff has written regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.

Posted on May 12, 2023May 11, 2023Author Joanne SeiffCategories Op-EdTags boundaries, Judaism, lifestyle, neighbours

Women’s rights evolve

Recently, Prime Minster Justin Trudeau visited Winnipeg. CBC reported that his trip involved promoting the federal budget, meeting with students, trade workers, apprentices and the mayor. The visit included celebrating with members of the Jewish community for Passover, as it fell during the holiday. I was at home and jokingly looked around my living room … nope, Trudeau wasn’t visiting our house! After he left the city, there was a photo published from the Simkin Centre, Winnipeg’s Jewish care home, with Trudeau wearing a kippah and shaking hands with residents. If anybody gets the honour of a visit with the prime minster, it should be our elders. I was pleasantly surprised.

However, the most interesting Winnipeg moment appeared on Twitter and in the news. In it, Trudeau speaks to an anti-abortion University of Manitoba student who says he’s a People’s Party of Canada supporter. Any educator trained in the Socratic method could recognize Trudeau’s response. This student engaged the prime minister in discussion while Trudeau was greeting people and shaking hands. Trudeau responded just as a good high school teacher would. He took the student’s comments seriously, carefully voiced them back and asked direct, probing questions to lead the student to the next step. They covered dental care, religious freedom, and then went on to women’s health care. Trudeau’s questions were things like “Do you believe women should have the right to choose what happens to their own bodies?”

The student later responded, “I think if they’re sleeping around they shouldn’t be allowed to abort the baby, personally.” The student conceded, in a few more steps, that he hadn’t quite decided whether a woman who had been raped should have access to abortion. Trudeau then encouraged him “to do a little more thinking – and praying.”

This clip circulated quickly through social media and brought up many issues. The thing that stuck with me was the student’s assumption that if a woman was pregnant and sought an abortion, it was because “they’re sleeping around.” Not something like the pregnancy might be a danger to the mother and, as such, needed to be terminated, or the fetus had grave abnormalities and wouldn’t live. There are viable reasons to need an abortion. While it’s not always simple, Judaism supports the mother’s right to health and well-being above that of a fetus.

Most surprising: the student failed to acknowledge facts he should have gotten in sex education. Facts like it takes two people to make a pregnancy happen. There was no assumption of any male responsibility.

This parallels something I’ve been studying while doing Daf Yomi (a page of Talmud a day) and am now reading about in Tractate Sotah. This tractate explores the Sotah ritual spelled out in the Torah, which identifies a woman accused of adultery by her husband. There’s not a lot of evidence to show this ordeal was ever practised historically, which hopefully it wasn’t. It involved a series of acts, including the priest at the Temple giving a meal-offering, taking down the woman’s hair, making her swear she was faithful, and then writing the oath on a piece of parchment, erasing it in water mixed with dust from the Tabernacle, and making her drink it. These “bitter waters” theoretically would predict a woman’s guilt. If she is guilty, she would be ill and infertile, or possibly die. A woman who was innocent would be fertile and not be harmed.

From a modern perspective, of course, this sounds completely repugnant, particularly when examining the talmudic tractate. The rabbis debate a scenario in which a man warns his wife not to be alone with another man. If she’s in a room alone with this other man for “some length of time” – this time varies but it could be very short, according to some rabbis – she’s potentially guilty of adultery. Again, no assumption at all of any male responsibility.

I feel eerie parallels between modern events and this talmudic exploration. In some U.S. states, increasingly restrictive access to abortion has brought about some convoluted laws to limit women’s ability to control their bodies. A new law in Florida requires a woman to show proof of rape or incest to be allowed access to an abortion if they are more than six weeks pregnant. Proof of rape or incest means “providing a copy of a restraining order, police report, medical record or other court order or documentation proving her victim status.” While the law is being challenged, if doctors violate the law, they can be charged with a felony.

Today, we recognize that a religious ritual forced on a woman accused of adultery, including forced consumption of bitter waters, doesn’t prove anything. Yet, the “legislators” of biblical and talmudic times felt this public shaming and ordeal proved a woman’s guilt or innocence. It was, perhaps, the ancient equivalent of forcing a rape victim to go through the medical examinations, police reports and other documentation. Many accounts indicate that obtaining this “proof” is not easy.

In Winnipeg, there are so few nurses available in the sexual assault unit to administer the rape kit that victims have been asked to go home and return later when a nurse is on duty, but to avoid showering. There are ample police reports where they assume a woman “asked for it,” or that she deserved it because of what she wore, etc. Expecting compassion from a Temple priest or police officer seems unlikely for many.

What to make of these inequities? To a 21st-century feminist, the Sotah ritual is abhorrent, but it’s equally horrendous that a victim must prove her victimhood again and again to get access to necessary health care. It’s compounded by hearing a Manitoba student assume that a woman slept around if she got pregnant, without any recognition of who else participated or what else might have happened. The Jewish historical tradition shows that, like other rigid biblical punishments – such as the ben sorer u’moreh (the rebellious son), who, in the Torah, is supposed to be stoned to death, but, in the Talmud, the rabbis give so many impossible parameters for the situation that it would be impossible to kill a rebellious son – our culture evolved and didn’t continue these harmful actions, but the ramifications linger.

The hopeful thing in regards to some women’s healthcare access is that our situation, at least in Canada, continues to evolve. Money talks: Trudeau’s Liberal government pledged $3.5 million to improve Canadian abortion services. Yet, the prime minister’s questioning of that student gave me more hope. No one could have predicted that conversation in advance. Our elected leader is “walking the walk” when it could have proved awkward. There’s something powerful about being trained in the (ancient) Socratic method. Unlike the ancient Sotah ritual, it works.

Joanne Seiff has written regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.

Posted on April 28, 2023April 26, 2023Author Joanne SeiffCategories Op-EdTags governance, Judaism, Talmud, Torah, Trudeau, women's rights

Hope as commitment

Rabbi Suzanne Singer of Temple Beth El in Riverside, Calif., ended the 2022-23 Hineini lecture series in April on a distinctly positive note. Her Zoom talk, hosted by the Victoria congregation Kolot Mayim, focused on “finding hope in a world of unending problems.”

photo - Rabbi Suzanne Singer
Rabbi Suzanne Singer (photo from endoflifechoicesca.org)

Singer began with the story of the golden calf. When Moses is delayed on Mount Sinai, the people, fearing he won’t return, make an idol to worship – a terrible sin. However, said Singer, God was prepared for this transgression and offered a means to repentance: instructions for the tabernacle.

“The Mishkan was built as a place for God to dwell and to bring God’s presence back among the people,” she said. “By offering the Israelites the opportunity to use their gold for a higher purpose, God is giving them the opportunity to redeem themselves and to resume their intimate relationship to God.”

Yet, she pointed out, the instructions for the tabernacle were given before the calf appears. Among the possible explanations for the inverted order is the notion of hope.

“It’s almost a 100% certainty that, at some point, every human being is going to commit a transgression,” said Singer. “But God is prescient enough to understand this, so, underlying God’s instructions for the Mishkan is the reality of sin. God knows that people are going to sin, but God wants to guarantee that there’s always a possibility of redemption, that there’s always a tabernacle available for every golden calf.”

According to Singer, this knowledge can allow us to live our lives understanding we have the ability to make amends. With all the problems in the world – climate change, wars, economic disruption, gun violence – people need to remember that the tools are there to repair the world (and the soul).

“God is telling us that we can transform our idolatry, our egoism, our greed, our thirst for power into something sacred,” said Singer.

Singer defines hope as a commitment that allows us to picture the future and provides us the energy to build it. Hope requires action and a stubborn determination to produce a positive outcome.

She cited several examples in which hope persevered against extraordinary odds, from the pear tree outside the World Trade Centre that survived the Sept. 11, 2001, terror attacks to the Ethiopian Jews who trekked through dangerous terrain to reach the airlifts to Israel.

“Resilience is linked to the belief that we can make a difference in our lives and the lives of others. Hope really gives us the will to not only heal ourselves, but to make the world a better place,” she said.

The rabbis of our tradition, said Singer, tell us that, when we arrive in heaven, we will be asked seven questions: the most important one is, did you live with hope?

Using the words of Rabbi Jonathan Sacks, Singer noted that Judaism is the only civilization whose golden age is in the future. “If we don’t like what we see in our society or in our world, we have the capacity to make things better,” Singer said. “The Exodus story tells us that our circumstances do not define us, and that we can change those circumstances for a better future.”

Quoting Sacks again, she added, “To be a Jew is to be an agent of hope. In a world serially threatened by despair, every ritual, every mitzvah, every syllable of the Jewish story is a protest against escapism, resignation or the blind acceptance of fate.”

Even in the polarized political climate of our age there is hope, Singer said, offering Derek Black as an example. A decade ago, Black was a rising figure in the white supremacist movement. After engaging with and getting to know an ethnically diverse group of students during Shabbat dinners at a Florida university, he renounced his racist worldview.

Acknowledging that many serious problems exist, Singer noted that war is rarer now, genocides are fewer, life expectancy is higher and hunger has diminished.

“No one knows the wars that don’t happen, the family members who aren’t claimed by disease, the children who don’t die in infancy,” she said.

“Hope is a strategy, not a feeling, and it’s within our power to call it forth,” she concluded. “One needs to believe in and build a future, even if we may not be there to experience it.”

Singer, who was a student rabbi at Kolot Mayim in the early 2000s, is active on many fronts. She serves as a member of the Reform movement’s Commission on Social Action and as president of Pacific Area Reform Rabbis.

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

Posted on April 28, 2023April 26, 2023Author Sam MargolisCategories LocalTags Hineini, hope, Judaism, Kolot Mayim, lifestyle, Suzanne Singer
Grandfather’s prayers

Grandfather’s prayers

The author’s family Machzor, which was printed in Warsaw in 1913, was most likely owned by her grandfather. (photo by Shula Klinger)

Growing up, I was never taken to shul. I never saw my parents pray, read religious texts or attend any Jewish community events. I saw my maternal grandfather’s tallit case once or twice; I don’t know if he attended shul regularly. These ritual items were simply family artifacts, not elements of our daily lives.

At school, I went to Shabbat with a school friend and muddled through, not knowing the customs. I went to Jewish assembly twice a week and learned the Shema – sort of – from the other girls. With an Israeli father who spoke fluent Hebrew, I didn’t know where I fitted in. Religious Jews weren’t “our people.” My father’s religion was Zionism, not Judaism. I was English, but, at the same time, I wasn’t.

My mother passed away in 2020. As I went through her belongings, I was startled to find a Machzor (prayer book for the High Holidays) that had belonged to – I presume – her father, Dr. Bernard (Boris) Stein. It was coming apart and not just from age; it had clearly been well-used.

This was a deeply moving discovery for me. It told me that my family had once kept the High Holidays, that my ancestors did attend services and were indeed part of a spiritual community.

The prayer book’s worn, shabby velvet has been repaired more than once. Once bound in a rich purple velvet, glue marks are all that is left of the cover ornament. The buckle is mostly intact but the spine is roughly stitched together with cotton thread. This is not the work of a professional artisan; maybe it’s the handiwork of my grandfather himself. He was used to handling a needle and thread, though as a surgeon.

From the Cyrillic text in the front, I learned that the book was published by Levin-Epstein in Warsaw. Why would my grandfather, who was born in Lithuania and raised in South Africa, have owned a Polish Machzor?

According to Nathan Cohen in Warsaw: The Jewish Metropolis, Warsaw did not rise to prominence in Eastern European Jewish life until the second half of the 19th century. This was a result of the czar’s 1836 decree that closed down Jewish printing houses in the Russian empire. Only select printers in Vilna and Zhitomir were allowed to print in Hebrew characters. Warsaw, however, was outside the boundaries of this region, so the Jewish printing industry moved there instead. My family prayer book was published in 1913.

photo - Once bound in a rich purple velvet, glue marks are all that is left of the cover ornament
Once bound in a rich purple velvet, glue marks are all that is left of the cover ornament. (photo by Shula Klinger)

And what of our Machzor’s future? I don’t want to pack it up and hide it away. I want it to be a family heirloom for generations to come, and for my children to see it as they grow up. They are proud of their heritage and will also want to see that the book is well cared for.

I sought the advice of a professional. Having worked with local bookbinder Richard Smart on a Jewish Independent story about Anne Frank in late 2017, I returned with the book and a new set of questions.

Could the book be repaired? Smart said no, because “any new suede isn’t going to blend in nicely with the old … it’s very fragile.” However, he came up with another option for conserving it: building a custom box. This way, he said, “it’ll stay in one piece, but it also keeps its history of having been handled and used.” I like this approach because it prevents the book from coming to further harm, but it also preserves it as evidence of my ancestors’ religious lives.

While the book will not be in circulation, I am heartened by the knowledge that it will, at least, be safe. Even if it doesn’t form a part of my own religious practice, it won’t be discarded or tucked away like a souvenir. This Machzor will be treated in a manner that befits an ancient treasure: laid carefully in a box that is made by hand. I’m proud to be its guardian until it passes to the next generation of our family.

To see a video of Smart reaching his decision about the Machzor, visit @oldenglishbindery on Instagram.

Shula Klinger is an author and journalist living in North Vancouver.

Format ImagePosted on April 28, 2023April 26, 2023Author Shula KlingerCategories Op-EdTags family, history, Judaism, machzor, memoir, prayer book

Multiple membership models

Years ago, I briefly served on a synagogue board and did some research into membership dues. Some congregations had flat rates. Others had scales according to income or age. Others had no set dues, members gave according to what they felt they could give, with the congregation merely offering suggested amounts. There are plenty of articles on this topic, and even a book by rabbis Kerry Olitzky and Ari Olitzky. Synagogues cost money to run: salaries, buildings and activities are expensive. If we want Jewish life to continue, we need to consider this because synagogues offer us education, community, lifecycle events and more. However, there is no one size fits all when it comes to membership models.

Just as there are many models for dues, there are different ideas about new members. Some congregations post their membership application forms online and indicate where to submit the finished paperwork. Others offer membership information via email or post when it’s requested. Still others insist that the potential congregant meet with the executive director to gain access to the paperwork or the requirements for membership.

My husband and I have moved a lot in nearly 25 years of marriage. That has included “shul hopping” within communities sometimes. We’ve formally belonged to seven congregations, and attended services at many other places. Our experience hasn’t been limited to one North American movement. Due to our families’ diverse affiliations, geographic limitations and shifting needs, we’ve been members at Reform, Conservative, Modern Orthodox and unaffiliated congregations. We joke, when asked, that “we get around.”

All this resurfaced while I read about Toronto Congregation Beth Tzedec’s recent experiment with membership. This congregation saw that members under age 40 paid only 5% of their total operating income. By waiving dues for members under 40, Beth Tzedec gained 900 members in eight months, according to a recent JTA article. This remarkable leap in membership shows just how much of an obstacle membership dues are for many younger Jewish people in Canada.

For years, when I joined a congregation in a new place, I was asked to join committees, lead services, teach, volunteer or provide other services. Only very rarely did any of these congregations ask first, “What can we do to meet your needs?” or “What are you hoping to gain from this experience?” While it sounds crass to see this as a solely “transactional” experience, it can be painful to spend a lot of money to support a place that sees no obligation to create a relationship or a meaningful experience with its new and/or younger members.

Few congregations have new members start by meeting with a rabbi or cantor or other engagement professional. The first interaction is almost always with an executive director who is essentially asking, “How much can you pay us?” While congregations almost always state that they don’t turn down anyone due to lack of funds for membership, in practice, many people are turned away. They’re turned away or turned off because they don’t even make the embarrassing first appointment where they must admit they cannot afford the full costs of membership.

We just signed on the dotted line at a big, established congregation because our twins are nearing b’nai mitzvah age. We’ve been regular synagogue attendees for years. We had asked about membership when I was pregnant and, at the meeting with the executive director, we felt as though we were being interviewed to join a country club. As older first-time parents, we saw the membership cost was delineated by age and we fell into a more expensive category. Our roof was leaking, we were expecting twins. Our decision was easy – we fixed the roof. Synagogue membership could wait.

Over the years, we briefly joined two other congregations to access their educational opportunities or community events. In the end, though, we faced the same process over a decade later, with a different executive director. He told us that no one was turned away. However, the paperwork indicated that, unless we paid the building fee plus membership dues plus b’nai mitzvah charge, we couldn’t have a lifecycle event at the congregation. That upfront cost was about 4% of our gross annual income, which is a large chunk of change. That’s before paying for a Kiddush luncheon or family celebration.

There’s no one answer to this challenge. Here are some ideas based on our anecdotal experience.

Make synagogue membership paperwork and financial information easily available on a website or via email. It shouldn’t be a secret, offered only in a face-to-face meeting with the executive director. This isn’t a good first impression. Potential members might also want to meet with a rabbi, cantor or other professional rather than the executive director.

Second, consider a membership model that provides multiple options based on income rather than age or a flat fee. There will always be older members who earn less income and younger people who can afford more.

Third, create an environment where members will not begrudge further donations. If the membership fee is a suggestion, and is affordable enough so that people can manage it, then a happy member may want to donate more money in the future. A supportive congregation and positive community experience is worth a lot!  Members who sense that level of support are willing to pay for it.

Finally, recognize that many “middle-class” incomes don’t cover the cost of living the way they used to. Due to inflation, a professional who, for instance, works as a teacher or at a nonprofit may not have much expendable income. Find ways in which professionals might volunteer hours in lieu of part of their membership fees. Despite education and experience, these professionals have often been asked to volunteer for work in a Jewish context that one would have paid for elsewhere. They pay for membership that they perhaps couldn’t afford – for the privilege of also volunteering expertise.

We need each other for many reasons. Membership dues are not just for a minyan but also for the building where the minyan meets. Our tradition teaches us that every person is valuable, that embarrassment should be avoided at all cost, and that Jewish communities are essential. Synagogue membership models should reflect those teachings, too.

Joanne Seiff has written regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.

Posted on April 14, 2023April 12, 2023Author Joanne SeiffCategories Op-EdTags continuity, family, finances, Judaism, lifestyle, synagogues
Designing the 12 tribes

Designing the 12 tribes

Artist Anna Marszalkowska stands in front of “Levi,” which is part of her Tribes series, which is on exhibit at the Zack Gallery until May 4. (photo from Anna Marszalkowska)

The challenge of visually depicting the tribes of Israel has attracted many famous artists over the centuries. For example, on the 25th anniversary of the state of Israel, Salvador Dali, inspired by descriptions in the Torah, created a series of watercolours, “The Twelve Tribes of Israel.” Before that, in 1962, Marc Chagall made his famous stained-glass windows, “The Twelve Tribes,” for a synagogue in Jerusalem. Anna Marszalkowska, a local Vancouver artist of Polish origins, fits easily into this august company. Her solo show, The Tribes, opened at the Zack Gallery on March 29.

Marszalkowska grew up in Poland, but studied graphic design and worked as a graphic designer in London, England. “Diversity is what made my design path exciting,” she said in an interview with the Independent. “I started my career as a freelance web and graphic designer and then moved to video design and editing, as well as motion graphics and animation.”

Five years ago, she and her husband moved to Canada, but they lived and worked in the eastern part of the country. They relocated to Vancouver two years ago.

“We came here during the pandemic,” she said. “We wanted to try something different. For an outdoor person like myself, this is a great place. The nature is beautiful, and everyone is very friendly.”

She also changed the direction of her professional life. “I work with artists in the movie industry, but not as an artist myself,” she said. “I understand artists because of my past as a graphic designer, but I wanted less time at the computer screen. I wanted to free my creativity for more personal projects, which was hard to do while working as a graphic designer. Then, my creativity was fully engaged in my professional activity, but, on the other hand, I was limited by clients’ requirements. After a full day of work … I was often tired, I wanted to relax. Now, my creativity is freed. I have more time for my artistic experiments. I started abstract painting and I love it. Just me and a painting – it calms me.”

But even while working full time as a graphic designer, she still found energy to search for her individual style and themes. One of them was her Tribes series. “In 2010, I completed a print production course, and this series was the result.”

The series consists of 12 large digital prints, each one corresponding to one of the tribes of Israel. Although Marszalkowska’s version is an entirely modern take, it involves ancient symbolism, which originated in the Hebrew Bible. The artist conducted deep research for this project, and the end results are simultaneously stunningly simple and visually compelling.

“I had a blog before and, when I put the images online, many people expressed their interest. They wanted to buy one or several or all of the images.”

For the artist, this body of work has meaning beyond its commercial success. “It was a personal journey. I was searching for my Jewish ancestry. My grandmother grew up in a town in Poland where most citizens were Jewish before the war. She might have been part Jewish herself, but after the Holocaust, I had no one to ask.”

Instead, she studied the Bible and tried to interpret the narratives within a cultural context. “The symbols of the tribes are by no means fixed,” she explained. “Every artist could have their own interpretation, as the biblical texts describe the sons of Jacob allegorically.”

In her interpretation, the traditional symbols are given a contemporary, stylized appearance. “I explored the relationship between geometric shapes and lines,” she said. “I used repetition and symmetry to keep balance in each individual design and all 12 together.”

She also leaned towards a minimalistic approach, where a symbol of the tribe is centred on a one-colour background, with no other embellishments to attract a viewer’s attention. “In the original design, I had an ornamental frame around each image, but I got rid of them. I think less is more,” she said. “COVID made me realize that my focus should be the meaning, not the decorations.”

“Benjamin” by Anna Marszalkowska.

In most images, the background colour palette reflects that of the tribe, except for Benjamin, the youngest. “His symbol is a wolf,” Marszalkowska said. “He represents all colours of all tribes. To reflect that, I placed a ‘rainbow’ above the wolf. I think it is his spirit or maybe his song, Or his breath. It would depend on your own interpretation.”

In some of the designs, she incorporated photography for texture. “I used Adobe Illustrator to combine my photographs with my digital illustrations,” she said. For Simeon, her symbol is a tower, and she put her photos of bricks to good use in her pictorial tower construction. For Zebulun, whose symbol is a ship, she employed photos of water. “Issachar’s symbol is a donkey with a burden,” she said. “I used my photos of wood for the donkey’s load.”

When different sources offered different visual symbolisms for a tribe, the artist’s scholarly touch led her towards her own esthetic. For example, in the case of Levi, some documents don’t count him as a tribe and don’t offer any symbols for him. Historically, the Tribe of Levi wasn’t given any land, but its men served as religious leaders and teachers. Maszalkowska decided that Levi’s description as God’s Chosen Tribe warranted its own image: a breastplate of a high priest. The breastplate is embedded with 12 gemstones, each inscribed with the name of one of the tribes in Hebrew.

“Overall, the series is an invitation for everyone to embark on their own journey, to reflect on their own purpose and fulfilment,” said Maszalkowska. “Ultimately, I hope that my art will connect with the viewers and inspire them.”

Tribes runs until May 4.

Olga Livshin is a Vancouver freelance writer. She can be reached at olgagodim@gmail.com.

Format ImagePosted on April 14, 2023April 17, 2023Author Olga LivshinCategories Visual ArtsTags 12 Tribes, Anna Maszalkowska, arts, Bible, culture, graphic art, Judaism, photography, Poland, Zack Gallery
Burying sacred books

Burying sacred books

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.

Format ImagePosted on March 24, 2023March 22, 2023Author Cynthia RamsayCategories LocalTags Adam Stein, Aurel Matte, Beth Israel, books, Ellie Sherman, Eugene Barsky, genizah, Gregg Gardner, Hillel, JCC, Jonathan Infeld, Judaism, KDHS, Kylynn Cohen, Maiya Letourneau, Richard Menkis, Stephen Aberle, Stephen Berger, UBC, Waldman Library
B’nai mitzvah tutoring

B’nai mitzvah tutoring

Sasha Kaye (photo from B’nai Mitz-Van)

Sasha Kaye recently launched B’nai Mitz-Van, a tutoring service that prepares b’nai mitzvah students for their Torah and Haftarah readings. She also offers basic voice training, performance anxiety management and d’var Torah writing support.

Kaye completed a double major in voice performance and psychology for her bachelor’s degree from the University of British Columbia, and she has a master’s degree in performance science from the Royal College of Music in London, England. In her master’s thesis, Kaye examined the experiences of musicians with moderate-to-severe performance anxiety in simulated performance environments.

“I came back to Vancouver in January 2023,” Kaye told the Independent. “Most of my time so far has been spent unpacking and readjusting to life in Vancouver!”

Kaye grew up attending Congregation Har El, where she is a member. She has led services as a lay cantor. “I performed at various holiday and milestone community events, and participated in extracurricular, Jewish-led activism with peers from King David High School,” she said about her younger years.

Kaye has performed with the University Singers choral ensemble, UBC Opera, the Vancouver Orchestra Club and Postmodern Camerata, among other groups. She performs as a solo recitalist and has almost 10 years of teaching experience.

“I came up with the idea for B’nai Mitz-Van while I was still in London, and the idea was partially inspired by my master’s thesis,” she said of her latest venture. “In addition to struggling with an anxiety disorder, I had particularly vivid performance anxiety as a musician. The two collided pretty spectacularly for my own bat mitzvah. Despite being well-prepared for it, I was constantly ruminating on potential mishaps and catastrophizing the consequences. What if I got so anxious that I forgot the trope for my Torah reading? What if I forgot the words? What if my voice cracked? What if I dropped the Torah? I would let my family down. These cognitive distortions are evident to my adult self, but the distress was very real to 12-year-old Sasha. When I told people I was anxious, they told me I had nothing to be anxious about. While I’m sure they were trying to reassure me, this ultimately dismissed my feelings and made me feel much worse. I had zero tools to cope with or manage my anxiety.”

Kaye said she has little recollection of the bat mitzvah itself. “I was so anxious, I essentially blacked out,” she said. “Based on second-hand information, I did well enough on the day, but I was unable to enjoy the simchah – and that’s ultimately what the day should have been about. B’nai mitzvot should be joyous occasions for everyone, including the b’nai mitzvah themselves.

“As someone who knows how to chant Torah and Haftarah, and knowing what I know now about performance anxiety, my hope is that B’nai Mitz-Van can both teach young adults what they need to know for their special day, and also give them the tools to manage feelings of nervousness or anxiety that they may have.”

Kaye has experience teaching b’nai mitzvah-age kids from when she used to teach singing lessons, which she did for about three years, and she has five more years of experience teaching older students.

“Performance anxiety is extremely common,” said Kaye. “While it may or may not necessarily impact the quality of your performance, that doesn’t make it any less uncomfortable to deal with.

“The experience can manifest cognitively, meaning through the kinds of thoughts you have, like fixating on the possibility of making mistakes in performances and overestimating the consequences; physiologically, meaning through bodily sensations like racing heart, dry mouth, shaking or feeling restless; emotionally, like feelings of nervousness, dread or irritability; or behaviourally, like avoiding practising.

“How to manage performance anxiety is the million-dollar question!” she said. “There are a number of techniques and methods that have been researched, and different things may work for different people. Some things that can help pretty reliably, if they are practised, are feeling prepared in your material; breathing exercises, like box breathing; grounding exercises that focus your senses on the here and now; and examining your self-talk, that is, how you talk to yourself in your own mind.

“Retraining self-talk can take a long time and it can be very challenging,” she acknowledged, “but it helps to start by noticing how you talk to yourself. Would you speak that way to a friend who was going through the same thing? If not, chances are your self-talk needs some adjusting from the harsh and self-defeating to the encouraging and self-supporting.”

About working with b’nai mitzvah-aged kids, Kaye said they “are at a really fascinating stage in life. They’re starting to come into their own sense of self, and they’re able to start thinking critically about the world around them without the cynicism that can follow us as adults. There’s an enthusiasm and idealism for tikkun olam that’s really refreshing.”

And, given her years of experience as a tutor of academic writing, Kaye can help students organize their enthusiasm and their ideas into a clear and concise d’var Torah. “More importantly,” she said, “I help them find their own way of relating to their parsha, so they can find the lesson they want to share with the congregation.”

Kaye offers both in-person and online lessons. She can be reached at bnaimitzvan@gmail.com or 236-515-9469.

Format ImagePosted on March 10, 2023March 9, 2023Author Cynthia RamsayCategories LocalTags B'nai Mitz-Van, b'nai mitzvah, education, Judaism, music, Sasha Kaye, tutoring, writing

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