Rabbi Elyse Goldstein delved into the impact of women’s evolving roles in Judaism during a webinar hosted by Kolot Mayim Reform Temple on Dec. 8. Her talk – Open Doors, Open Hearts: How Women Have Enriched Judaism – was part of the Victoria synagogue’s 2024-25 lecture series.
Using her own journey, the rabbi emerita of City Shul in Toronto explored how women’s leadership and scholarship have not only enriched the Jewish community but also transformed it for the better.
From her vantage point as a (recently) retired rabbi, Goldstein asserted that Jewish feminism has been a lifeline to Judaism over the past several decades. She referred to the profound changes within Judaism regarding the involvement of women as “disruptions” in the positive sense of the word: namely, “a societal thought pattern that profoundly changes everything around it.”
Rabbi Elyse Goldstein (photo from cityshul.com)
For Goldstein personally, a disruptive point arrived during her bat mitzvah. When it was time for her speech, she announced to the congregation – to the widespread gasps of those assembled and the dismay of her rabbi – that she, too, wanted to become a rabbi.
“I never really thought when I was 13 that women becoming rabbis would shake the very foundations of Judaism,” she said. That women “would question every assumption of Jewish life, which was based on patriarchal power, that they would challenge what it means to be a Jew altogether. I didn’t realize that I was in the middle of a quiet revolution that would not remain quiet.
“One of the biggest disruptions of Jewish feminism to Jewish life is that people who identify as female are going to lead not in spite of being female but because of it. In other words, that’s a big part of who they are. That is part of their self-identity and they’re going to lead from within that identity – not push it aside.”
The changes brought about by women becoming leaders appear, Goldstein said, in the pages of prayer books, in seminaries, in the boardrooms of Jewish organizations, yeshivot and the Israeli government.
“Our liturgy would change to not only include the matriarchs,” Goldstein said. “We would use neutered language for God and start singing songs of Miriam in summer camp. We would learn Talmud from Orthodox women. We would feel empowered to create midrashim (interpretations of the Bible).”
She referred to the first stage of Jewish feminism as “equal access Judaism,” or the idea that women should be given the same religious opportunities and responsibilities as men.
The second stage, Goldstein said, went further by questioning notions, not simply behaviours.
“It challenged the way we think and our theological language in describing God,” she said. “It began to shake the foundational assumptions about women and men, Jewish tradition and Jewish law. We didn’t just have women rabbis – those rabbis made us rethink not so much about what a rabbi looks like but what a rabbi is.”
We are in the third stage of Jewish feminism, one that considers if there is more that can be done, she said. “We have to ask about violence against women in the Jewish community and if that’s ended. We have to examine the court system in Israel, where women are still routinely denied Jewish divorces. We have to talk about the ordination of Orthodox women and how that is happening … and we’re not paying attention to it.”
Goldstein went on to talk about what are, in her view, four disruptions to Jewish life brought on by Jewish feminism: the ordination of female rabbis, starting in 1972; Jewish rituals that speak more directly to the experiences of women; changes in religious garb, with, for example, women in a congregation wearing tallitot (prayer shawls); and the reshaping of the gender-related language pertaining to God.
In addition to being the founding rabbi of City Shul, Goldstein started Kolel: The Adult Centre for Liberal Jewish Learning. An award-winning educator, a writer anda community activist, she has lectured across North America, Israel and the United Kingdom. Her works include ReVisions: Seeing Torah through a Feminist Lens and, as editor, The Women’s Torah Commentary.
Ben M. Freeman will present the next lecture in the Kolot Mayim series, on Jan 12. The author of the Jewish Pride trilogy, Freeman will discuss his latest book, The Jews: An Indigenous People, which will be released in February. Visit kolotmayimreformtemple.com to register for upcoming talks.
Sam Margolishas written for the Globe and Mail, the National Post, UPI and MSNBC.
Sefaria’s Sara Tillinger Wolkenfeld speaks Dec. 15 and Jan. 12, as part of Our Story, Our Heritage: A Speaker Series with Wexner Scholars. (photo from facebook.com/thejewishnetwork)
Our Story, Our Heritage: A Speaker Series with Wexner Scholars launched here in September. It features top Jewish educators from across North America who teach in the two-year Wexner Heritage Program, which focuses on Jewish learning and leadership training. While in Vancouver, the scholars give a talk that is open to the public, and also hold learning sessions with the local Wexner cohort, a diverse group of young local community members set to steer the community.
The speaker series began Sept. 22 with Yonatan Cohen, the rabbi of Congregation Beth Israel in Berkeley, Calif., and a senior fellow at the Shalom Hartman Institute. His talk, titled Our Texts in Tense Times, offered insights into Jewish texts that help frame recent experiences, particularly as the first anniversary of Oct. 7 approached.
Cohen spoke again on Nov. 17, giving a lecture called Agree to Disagree: The Seeds of Jewish Pluralism Revealed in Talmudic Debate. In it, using classic cases from the Talmud that elucidate the rabbinic approach to makhloket (debate or dispute), he considered how the rabbinic tradition distinguishes between “ultimate truth” and “public policy,” and how ancient texts might help guide the way one operates in a contemporary pluralistic Jewish community.
Next up on the Wexner speaker circuit is Sara Tillinger Wolkenfeld, chief learning officer at Sefaria, the free online library of Jewish texts, on Dec. 15. Her topic will investigate how ancient wisdom might offer insights into navigating the realities of social media. Wolkenfeld will return on Jan. 12 to examine tikkun olam, repair of the world, what it means and why it is important.
An alumna of the David Hartman Centre at the Hartman Institute of North America, Wolkenfeld also serves as scholar-in-residence at Ohev Sholom Congregation in Washington, DC. Her current research and writing focus is on the intersection between Jewish ethics and technological advancements.
Dr. David Shyovitz, a professor of history and Jewish studies at Northwestern University, gives online talks Feb. 9 and March 2. (photo from from davidshyovitz.com)
Dr. David Shyovitz, a professor of history and Jewish studies at Northwestern University, will talk on Feb. 9 and March 2. His first lecture will look at Jews and Muslims from an historical perspective. His second asks, “Has there ever been a ‘Judeo-Christian’ tradition?” and digs into what the registration page for the talk describes as “an uneasy alliance.”
“Obviously, these are both very big and complex topics, so there is no way we will do either of them justice fully,” Shyovitz told the Independent. “But they are also topics about which many people have limited knowledge or dramatically oversimplified assumptions, so the goal will be to share some interesting ideas and sources and give participants a glimpse of the rich and nuanced history of inter-religious relations.”
Rabbi Dr. Tali Zelkowicz, director of curriculum and research at the Wexner Foundation, is slated to speak on March 16. She will revisit a debate in Jewish education.
The Wexner Foundation’s Rabbi Dr. Tali Zelkowicz, speaks on Jewish education on March 16. (photo from Wexner Foundation)
“It has become a widely accepted fact that, across every age and stage, the field of Jewish education has split between the sub-fields of so-called ‘formal’ versus ‘informal’ (also known as ‘experiential’ education) or, alternatively, between ‘education’ versus ‘engagement,’” Zelkowicz said. “But how did we get to this default assumption, and is it helping us?”
By taking a closer look at assumptions about how learning works in Jewish life, Zelkowicz hopes to show how we are mired in what she sees as a “nonsensical debate” around which kind of learning setting is most needed or effective in Jewish life while avoiding the much more important question, what counts as great learning?
Devin E. Naar, a professor of history and Jewish studies at the University of Washington, winds up the series with lectures on March 30 and June 2. His first will study the formation of Sephardi Jewish communities in the Ottoman Empire.
“This lecture traces the trans-Mediterranean journey of the exiled Spanish Jews to the sultan’s realm and the cultural and political dynamics that shaped the communities they created and developed over the subsequent centuries. In short, it explores how the descendants of Spanish Jews eventually became Ottoman Jews, and the implications of those transformations today,” Naar told the Independent.
Devin E. Naar of the University of Washington winds up the Wexner series with lectures on March 30 and June 2. (photo from University of Washington)
Naar’s second session will probe how the history of Middle East Jews might change the perception of Israel.
“This talk moves beyond polemics to delve into the history of the long-standing Jewish presence in the geography that now forms the state of Israel,” he said.
“The talk situates Jewish experiences within the broader framework of the Ottoman Empire (which ruled from 1517-1917) during which Ladino – not Hebrew, Arabic or Yiddish – largely remained the primary Jewish language of Jerusalem,” Naar continued. “The talk also introduces some of the key challenges that Sephardic and Mizrahi Jews confronted with the establishment of the state of Israel. What are the lingering effects of those transformations today?”
The Wexner Heritage Program has returned to Vancouver after a 24-year absence thanks to the support of the Diamond Foundation, the Jewish Federation of Greater Vancouver and alumni of the first local cohort.
“It was a transformative experience for me. Because of Wexner, I became a better Jewish leader,” said Jonathan Berkowitz, a member of the original cohort, and a former Vancouver Federation president and chair of Federation’s annual campaign. He was an instrumental figure in rebooting the program in Vancouver.
Rabbi Liz P.G. Hirsch spoke on the topic Just for this Moment: Stepping Up to Lead. (screenshot)
Rabbi Liz P.G. Hirsch kicked off the fifth season of Kolot Mayim Reform Temple’s Building Bridges lecture series Nov. 3 with the topic Just for this Moment: Stepping Up to Lead, which drew on her experience and insights into leadership for women, particularly within Reform Judaism.
Hirsch, who hosts the Just For This podcast, is the chief executive officer of Women of Reform Judaism (WRJ), a position she has held since 2023. Started in 1913 as the National Federation of Temple Sisterhoods, WRJ is the women’s affiliate of the Union of Reform Judaism and it represents thousands of women in hundreds of congregations throughout North America.
Now based in Cincinnati, where WRJ was founded, Hirsch spoke about the name of the podcast. The title, Just for This, comes from the point in the Book of Esther when Mordechai tells Esther to reveal her identity and step up to lead: “Who knows, maybe it is just for this moment that you find yourself in a position of leadership.” (Esther 4:14)
In each episode, Hirsch speaks to women who stand out in their field(s) and asks her guests to describe their “just for this moment” or when they found themselves in the right place and time to take on a leadership role.
Hirsch played excerpts from her podcast to give the Zoom audience an idea of what her program is all about. The first clip was of Abigail Pogrebin, an American writer and the president of Central Synagogue in New York City from 2015 to 2018.
Pogrebin is the author of several books, her latest – It Take Two to Torah: An Orthodox Rabbi and Reform Journalist Discuss and Debate Their Way Through the Five Books of Moses – having been released just this past September. While Pogrebin didn’t provide a specific “Esther moment” that took place in her life, she did say it is something one should think about regularly. She said perhaps the question should be asked instead as, “Where do I have a role to play?” For Pogrebin, her purpose is to be a bridge between the person who knows a lot and the person who is afraid of what they don’t know.
“There are many smart Jews out there who have an anxiety of ignorance,” she said. “Sometimes people opt out because, though you are a smart person, you don’t want to appear in places because you don’t know the difference between Sukkot and Shavuot.”
Pogrebin addressed the reluctance at times for women to step into leadership roles out of fear of not having enough experience or expertise when, in fact, they do. She praised Hirsch’s podcast for providing female role models, women who confidently and assertively demonstrate their abilities.
A second clip spotlighted an interview with composer, instrumentalist and prayer leader Elana Arian, who delved into the power of connection. She believes that music can allow for people to connect, even in this time when there are so many issues that polarize individuals.
“It is starting to be quite countercultural to go into communities with the express purpose of bringing people together through music,” she said. “It is really not normal these days to get people to sing together to get more connected to faith, so I feel I bring something to this moment that is specific.”
The final segment Hirsch played for the audience came from a discussion with Cochav Elkayam-Levy, a post-doctoral fellow at Hebrew University in Jerusalem who specializes in gender, conflict resolution and peace. She established and leads Israel’s Civil Commission on Oct. 7th Crimes by Hamas Against Women and Children.
Elkayam-Levy said she felt compelled to do her work, not from bravery but rather that the necessity of the moment called for it. “I wanted to give a voice to the victims and be respectful to their memories,” she said. “I felt that, despite the fact it was difficult, I just felt that this was what I needed to do. That this was my mission.”
Hirsch concluded her talk by saying that “just for this” moments happen for everyone and encouraged listeners to consider when such times have occurred in their lives.
Hirsch was ordained at the Hebrew Union College-Jewish Institute of Religion in New York. Among other things, she has been a pulpit rabbi and she was the founding co-chair of Religious Action Centre of Reform Judaism, Massachusetts. She serves on the National Council of Jewish Women’s Rabbis for Repro Rabbinic Advisory Council and played a key role in the 2020 campaign to pass the ROE Act in Massachusetts. A prolific writer on social justice, spiritual practice and trends in Jewish life, Hirsch has contributed chapters to several publications, including The Social Justice Torah Commentary. Her podcast can be heard at justforthispodcast.com.
Victoria’s Kolot Mayim synagogue titled this year’s speakers series Kvell at the Well: Celebrating the Joys of Being Jewish in response to the Oct. 7, 2023, Hamas terror attacks on Israel, believing “that it is more important than ever to highlight our proud and strong Jewish culture, history and heritage.”
The series press release also explains the symbolism of a well: “It is the source of life-giving water, a community meeting place and a place for divine revelation. Our goal with this series is to inspire and empower Jews to draw from the well of our collective experience and proudly celebrate (kvell about) our shared identity as a people.”
The second speaker in the series was Rabbi Elyse Goldstein, one of the first female Reform rabbis in Canada, and author of ReVisions: Seeing Torah Through a Feminist Lens, on Dec. 8. On Jan. 12, 11 a.m., Ben Freeman, author of the Jewish Pride trilogy, will discuss his latest book, The Jews: An Indigenous People, set to be released in February, in which he puts forward the position that Jews are unequivocally indigenous to Israel.
Dr. Salman Zarka is general director of Ziv Medical Centre, in Safed, Israel, which is about 11 kilometres from the border with Lebanon. He visits Vancouver this month, speaking at Congregation Beth Israel on Nov. 21, 7:30 p.m., on the topic of Medicine Under Fire: The Ethics of Triage in War. He also speaks during Shabbat morning services on Nov. 23 about Who are the Druze? And How Does Diversity Help Medical Outcomes in Ziv Hospital?
Zarka is a member of the Druze community. He served in the Israel Defence Forces for 25 years, and is a colonel brigadier in the reserve force. An epidemiologist, he is an expert in public health and public health administration. He is also a practising physician, and lectures at University of Haifa’s School of Public Health. He was chief COVID-19 officer in Israel’s Ministry of Health from 2021 to 2023 and, prior to that, the medical assistant of the ministry’s general director.
Kolot Mayim Reform Temple’s Building Bridges Speaker Series returns on Nov. 3, 11 a.m., with Rabbi Liz P.G. Hirsch, chief executive officer of Women of Reform Judaism, speaking on Just for this Moment: Stepping Up to Lead.
Rabbi Liz P.G. Hirsch (photo from cdn.fedweb.org)
Hirsch hosts the weekly podcast Just For This, where she invites women leaders to discuss their journeys, challenges and triumphs. She previously served as rabbi of Temple Anshe Amunim in Pittsfield, Mass. She was the founding co-chair of RAC-MA (Religious Action Centre of Reform Judaism, Massachusetts) and serves on the National Council of Jewish Women’s Rabbis for Repro Rabbinic Advisory Council. A writer on social justice, spiritual practice and trends in Jewish life, she has contributed chapters to publications including The Social Justice Torah Commentary (CCAR Press, 2021) and Prophetic Voices: Renewing and Reimagining Haftarah (CCAR Press, 2023).
The theme for this year’s Kolot Mayim Building Bridges series is Kvell at the Well: Celebrating the Joys of Being Jewish. Within the context of the dramatic increase in antisemitism since the events of Oct. 7, 2023, it is more important than ever to highlight proud and strong Jewish culture, history and heritage. The series, which runs on various Sundays until April, will explore Jewish identity, faith, traditions and community, and highlight resilience, survival and hopes for the future. The lectures are free but pre-registration is required via kolotmayimreformtemple.com/2024-25-lecture-series.
When George Floyd was murdered by a Minneapolis police officer in 2020, it reawakened awareness about police violence and institutional racism in the United States and beyond. Nearly three years later, many of the anti-racist pledges made during that time remain unfulfilled.
“Do you know that most of those commitments have not been met and there is no accountability for not doing this?” said June Francis, special advisor to the president of Simon Fraser University on anti-racism, director of the Institute for Diaspora Research and Engagement, co-founder of the Black Caucus at SFU and an associate professor in the Beedie School of Business. “Companies said they were going to do X,Y and Z, research shows they’re not doing it. Accountability is everything. If we don’t see change and there are no repercussions … then we get tired, society goes back.”
Francis was speaking Nov. 3 at an event titled From Talk to Action: Challenging Racism in Canada Today. The panel discussion, at Robson Square, was presented by the Simces & Rabkin Family Dialogue on Human Rights in partnership with the Canadian Museum for Human Rights and Equitas, an international human rights education organization.
Francis aimed a particularly sharp critique at academic institutions.
“When students arrive at a university, they are being groomed to become racist people,” she said. “I say this honestly because what they are taught is any ideas worth knowing emanate out of white supremacists. White ideas are the enlightened [ones], the primitive becomes us, our art is considered primitive, our work is always denigrated. It’s only recently that Indigenous knowledge has become a thing, only because we’ve totally destroyed the planet and now we’ve suddenly awakened and, even then, we have a certain category of it as being nonscientific. Universities are founded on these ideas that are meant to create this idea that some people are superior to others and we perpetuate this every day. Then we go on to only fund research that does that. We go on to promote people who do that research. We go on to insist that our students who dare to challenge the system don’t graduate unless they do what we tell them to do.”
Annecia Thomas, who joined Francis on the panel, was mobilized to action in the aftermath of Floyd’s murder, as well as when students at her Kamloops high school made light of the murder in an online post. She was afraid to speak up, she said.
“But, I think, through this fear I gained another fear – that was not speaking up,” she said. “Without speaking up, it would just continue.”
Also on the panel was Daniel Panneton, director of allyship and community engagement at the Friends of Simon Wiesenthal Centre for Holocaust Studies. He addressed online hate and how it can transmute into real-world violence, citing the case of Dylan Roof, the South Carolina man who was radicalized online and, in 2015, murdered nine people in an African-American church.
Concerns about free speech rights, which are sometimes invoked to defend racist, misogynistic or otherwise bullying behaviours online are specious, he argued. These actions effectively deter members of historically marginalized communities from running for public office and participating in the public sphere, he said.
“The tolerance of hate and threatening speech in our society threatens the free-speech rights of vulnerable communities,” said Panneton.
The panel was moderated by Niigaan Sinclair, an Anishinaabe man who is head of the department of Indigenous studies at the University of Manitoba and is a frequent commentator in national media.
“I grew up as a refugee, but I didn’t know it,” he said, referring to Canadian governments who forced his ancestors off their lands. “In every other country of the world, that would be called ethnic cleansing, but in Canada they call it progress.”
He said the ultimate goal of racism is to erase its own history.
“The outcome of violence is always silence, not to talk about it, to make sure that it happens in perpetuity and that it’s somehow legal and justified,” said Sinclair.
Zena Simces and Dr. Simon Rabkin, who launched the annual series four years ago, spoke of their motivations.
“We established the dialogue on human rights because we saw a void in Vancouver with respect to a dedicated program on human rights for everyone in the community, for all groups,” said Simces, a consultant in health, social policy and education and a former leader in the now-defunct Canadian Jewish Congress.
“To combat racism, we first need to understand it, think about the background and understand the history,” said Rabkin, a professor at the University of British Columbia medical school who has provided health care to underserviced areas in northern Canada and in Kenya. “Talk and reflection is not enough, it won’t move us forward. We need a vision of the future in order to provide a guidepost and a goal to aim towards.”
Burquest Jewish Community Centre has invited a series of local Jewish leaders to visit the centre and discuss their approach to Jewish practice. A Coat of Many Colours: Conversations about Jewish Practice takes place every other Sunday, through Dec. 11. It started Oct. 16.
Rabbi Laura Duhan-Kaplan – rabbi emerita of Or Shalom (Renewal), volunteer at Beth Israel (Conservative) and director of inter-religious studies and professor of Jewish studies at Vancouver School of Theology – began the series with a talk called An Integrative Spirituality.
On Oct. 30, 1:30 p.m., Congregation Har El’s Rabbi Philip Gibbs speaks on The Conservative Synagogue and the Modern Jew.
“As a Conservative rabbi, I believe that Jewish law develops over time so that even a deep commitment to live according to Jewish values, traditions and rituals can fit with modern sensibilities,” he said. “At the same time, as a community leader, I also recognize that not every person wants to or is able to follow the discipline of an observant life. The synagogue acts as a spiritual toolbox with the many rituals and values that can add meaning to your life. The tension between an individual’s interest and the communal practice is both a challenge to create a welcoming space and an opportunity to explore the deeper meaning of our tradition. We will look at a few examples of how a synagogue could approach rituals like kashrut, prayer and Shabbat.”
Rabbi Tom Samuels of Okanagan Jewish Community Centre, Beth Shalom Synagogue, will give the Nov. 13, 1 p.m., talk, on the topic From Synagogue to Home.
Samuels, who does not identify with any singular Jewish denomination, institution, theology, pedagogy and the like, said, “My session will explore the idea of relocating the North American model for ‘doing Jewish religion’ from the synagogue building to the home. In response to the destruction of the Second Temple, a new Judaism emerged called Rabbinic Judaism. The ancient rabbis established a new locus of Jewish identity and connection to the home, and specifically, to the shulchan, the Shabbat table. Using the model of the Chassidic tish (or botteh, or what Chabad Lubavitch call the farbrengen), we will experience the seamless tapestry of Torah learning, tefillah (prayer), singing and eating that could be replicated by Jewish communities, with or without a local synagogue, throughout North America.”
On Nov. 27, 1 p.m., Temple Sholom’s Rabbi Dan Moskovitz will speak on These Are The Things – 10 Commandments for Living a Purposeful Life.
“Reform Judaism in general emphasizes the moral ethical commandments as being obligatory while the spiritual ritual commandments are more subjective to the individual worshipper with the autonomy to make meaningful, informed choices in their personal practice,” said Moskovitz. “My current rabbinate as senior rabbi of Temple Sholom is shaped by an emphasis on finding meaning through Jewish custom and practice, social justice work, inclusion, outreach to the unaffiliated and developing a relational community.
“I will present a passage from the Mishnah called Elu Dvarim, which details 10 commandments that, if followed during your life, receive reward now and for eternity…. I will present and we will discuss how the application of these particular commandments to your life, regardless of your faith tradition or whether or not you even have one, is one answer to the eternal question what is the meaning of life.”
Rounding out the presenters will be Rabbi Dovid Rosenfeld, Chabad Lubavitch, on Dec. 11, 1 p.m., with a topic to be announced.
Further information on presentations and presenters is available under events at burquest.org.
Kolot Mayim Reform Temple in Victoria welcomes back Rabbi Gila Caine, spiritual leader of Temple Beth Ora in Edmonton, to speak on the topic Toratah/Her Torah: Women Rabbis Revealing the Goddess in Torah.
The Nov. 7, 11 a.m., lecture on Zoom kicks off a six-part series of talks called Building Bridges: Celebrating Diversity in Jewish Life. The community is invited to listen and learn from Indigenous, Black, Asian, feminist and differently-gendered and differently-abled advocates who are working to make our world a better place.
As a people who have experienced the devastating impact of antisemitism and hatred, Judaism commits us to the responsibility of tikkun olam (repairing our world). In that spirit, Kolot Mayim’s series of speakers will lead attendees on a journey to deepen their understanding of these contemporary issues and how they can support those who do not feel included.
Kolot Mayim’s Rabbi Lynn Greenough describes the series as “an opportunity to build bridges – bridges that enable us to link to what is and what can be, to step beyond our own particular experiences.” The Hebrew word for bridge is gesher, she explained, pointing to the song, “Kol Ha’Olam Kulo,” “the whole world is a very narrow bridge; the important thing is not to be afraid.”
In the series opener, Caine will explore how, throughout the millennia, rabbinic tradition, and especially written tradition, was composed from within a man-focused and -experienced perspective. Now, after around half a century of ordaining women, there is a growing corpus of documented writing flowing from within woman’s experiences and interpretations of Torah and life. In her talk, Caine will read a few Torah commentaries written by (women) rabbis from North America and Israel, as examples of weaving together rabbinic and women’s experience into something new.
Born and raised in Jerusalem, Caine graduated Hebrew University with a master’s in contemporary Judaism and received her rabbinic ordination at the Hebrew Union College-Jewish Institute of Religion’s Israeli program in 2011. Her rabbinic thesis explored liturgical, spiritual and ceremonial aspects of birth in Jewish tradition and contemporary practice.
Stemming from that, as well as her years as a volunteer at a rape crisis centre, Caine is one of the founders of the Israeli rabbinic women’s group B’not Dinah, creating a female and feminist rabbinic tradition of healing after sexual trauma. She now serves as rabbi at Temple Beth Ora and her Building Bridges talk is co-sponsored with her shul.
Other speakers in the 2021/22 series are:
Carmel Tanaka, founder and executive director of JQT Vancouver (Jewish Queer and Trans Vancouver) on A Day in the Life of a Queer, Neurodivergent, Jewpanese Millennial (Dec. 5);
Rivka Campbell, executive director of Jews of Colour Canada, on Harmony in a Divided Identity: A Minority Within a Minority (Jan. 9);
Joy Ladin, poet, author and first openly transgender professor at a Jewish institution, on Jonah, God and Other Strangers: Reading the Torah from a Trans Perspective (Feb. 6);
Reverend Hazan Daniel Benlolo, director of the Shira Choir, Spanish & Portuguese Synagogue, Montreal, on The Power of Music: In Honour of Jewish Disability Awareness and Inclusion Month (Feb. 13); and
Patricia June Vickers, Indigenous artist and independent consultant, and Rabbi Adam Cutler, senior rabbi of Adath Israel Congregation in Toronto, on An Indigenous and Jewish Dialogue on Truth and Reconciliation (March 20).
Kolot Mayim has been active for 20 years and this is the fourth year that the synagogue is offering this speaker series. Talks are free and held on the scheduled Sundays from 11 a.m. to 12:15 p.m. PST. To register, visit kolotmayimreformtemple.com.
Kristallnacht, which took place 80 years ago this month, saw hundreds of synagogues burned, Jewish-owned businesses destroyed, 100 Jews murdered and 30,000 incarcerated. (photo from commons.wikimedia.org)
Kristallnacht, which took place 80 years ago this month, was the “Night of Broken Glass” that saw hundreds of synagogues burned, Jewish-owned businesses destroyed, 100 Jews murdered and 30,000 incarcerated. The state-sanctioned pogrom was staged to look like a spontaneous uprising against the Jews of Germany, annexed Austria and occupied Sudetenland. It is frequently seen as the beginning in earnest of the Holocaust. According to Prof. Chris Friedrichs, who delivered the keynote address at the annual Kristallnacht commemorative evening Nov. 8, global reaction to the attack, which took place on the night of Nov. 9-10, 1938, sent messages to both Nazis and Jews.
“The world was shocked,” said Friedrichs, professor emeritus of history at the University of British Columbia. “Newspapers in the free countries of Europe and all over the Americas reported on these events in detail. Editorials thundered against the Nazi thugs. Protests took place. Demonstrations were held. Opinion was mobilized – for a few days. But soon, Kristallnacht was no longer front-page news. What had happened was now the new normal in Germany, and the world’s attention moved elsewhere. And this is what the Nazis learned: we can do this, and more, and get away with it. Nothing will happen.
“And the Jews of Germany learned something too,” said Friedrichs, himself a son of parents who fled the Nazi regime. “By 1938, many Jews had emigrated from Germany – if they could find a country that would take them. But many others remained. Much had been taken away from them, but two things remained untouched: their houses of worship and their homes. Here, at least, one could be safe, sustained by the fellowship of other Jews and the comforts and consolations of religious faith and family life. But now, in one brutal night, these things, too, had been taken from them. Their synagogues were reduced to rubble, their shops vandalized, their homes desecrated. Nothing was safe or secure. The last lingering hopes of the Jews still living in Germany that, despite all they had suffered at the hands of the Nazis, they might at least be allowed to live quiet private lives of work and worship with family and friends, collapsed in the misery of fire, smashed glass, home invasions, mass arrests and psychological terror on Nov. 9, 1938.”
Friedrichs’ lecture followed a solemn procession of survivors of the Holocaust, who carried candles onto the bimah of Congregation Beth Israel. The evening, presented by the Vancouver Holocaust Education Centre (VHEC) and Beth Israel, was funded by the Jewish Federation of Greater Vancouver annual campaign, with support from the Robert and Marilyn Krell Endowment Fund of the VHEC and the Azrieli Foundation, which provided every attendee with a copy of Dangerous Measures, the memoir of Canadian Joseph Schwartzberg, who witnessed Kristallnacht and fled Germany with his family soon after.
“We are gathered tonight in the sanctuary of a synagogue,” said Friedrichs, who retired in June, after 45 years of teaching and researching at UBC. “A synagogue should indeed be a sanctuary, a quiet place where Jews can gather, chiefly but not only on the Sabbath, for prayer, worship and contemplation. Recent events have reminded us only too bitterly that this is not always the case.
“Our minds are full of mental images of what happened in Pittsburgh less than two weeks ago, but I invite you to call up a different mental image,” he said, taking the audience back to the time of Kristallnacht. “Think of a synagogue. Just a few days earlier, on the Sabbath, Jews had gathered there, as they have gathered in synagogues for 2,000 years, for prayer, worship and fellowship with other Jews. But now, suddenly, in the middle of the night, a firebomb is thrust through a window of the synagogue. As the window glass shatters to the floor, the firebomb ignites a piece of furniture. Within minutes the fire spreads. Soon the entire synagogue is engulfed in flames. It is an inferno. The next morning, the walls of the synagogue are still standing, but the interior is completely gutted. No worship will ever take place there again.”
Friedrichs paused to note that some in the audience would recall a similar attack that destroyed Vancouver’s Reform synagogue, Temple Sholom, on Jan. 25, 1985. He recounted the reaction of police and firefighters, civic leaders and the general public, who rallied around the Vancouver congregation at the time, and compared that with the reactions of non-Jews in Germany and the territories it controlled at the time of Kristallnacht.
“Police and firefighters are on the scene,” Friedrichs said of the situation during Kristallnacht. “But the firefighters are not there to put out the blaze. They are there only to make sure the fire does not spread to any nearby non-Jewish buildings. The police are there only to make sure no members of the congregation try to rescue anything from the building.
“The next morning, crowds of onlookers gape at the burnt-out shell of the synagogue. Some of the furnishings and ritual objects have survived the blaze, so they are dragged out to the street and a bonfire is prepared. But first, the local school principal must arrive with his pupils. Deprived of the opportunity to see the synagogue itself in flames during the night, when they were asleep, the children should at least have the satisfaction of seeing the furnishings and Jewish ritual objects go up in smoke. Most of those objects are added to the bonfire, but not all. Not the Torah scrolls – the Five Books of Moses, every single word of which, in translation, is identical to the words found in the first five books of every Christian Bible. No, the Torah scrolls are not added to the bonfire. They are dragged out to the street to be trampled on by the children, egged on by adult onlookers, while other adults rip apart the Torah covers to be taken home as souvenirs.
“And now consider this: events like this did not happen in just one town,” Friedrichs said. “The same things took place in hundreds upon hundreds of cities and towns throughout Germany and Austria, all on the very same evening and into the next morning. There were minor variations from town to town, but the basic events were exactly the same, for it was a nationwide pogrom, carefully planned in advance.”
Prof. Chris Friedrichs (photo from VHEC)
Friedrichs, who devoted 25 years to serving on the organizing committee of the Kristallnacht commemorative committee, including eight as president, reflected on the history of Holocaust remembrance in Vancouver, including the decision to single out this date as one of the primary commemorative events of the calendar.
“Why should we commemorate the Shoah at this particular time in November?” he asked. “Consider this: 91 Jewish men died on Nov. 9th and 10th, 1938. Yet, on a single day in the busy summer of 1944, up to 5,000 Jewish men, women and children might be murdered in the gas chambers of Auschwitz on one day. Why not select some random date in August 1944 and make that the occasion to recall the victims of the Shoah? Why choose Kristallnacht?”
The earliest Holocaust commemorations in the city, he said, citing the work of local scholar Barbara Schober, was an event in 1948 marking the Warsaw Ghetto Uprising.
People who had founded the Peretz School in Vancouver, in 1945, hoped to preserve the memories and values of the East European Jewish culture, which had been almost totally wiped from the map, he said. “Yet, rather than focus on the six million deaths, their intention was to honour those Jews who had actually risen up to fight the Nazi menace – the hopeless but inspiring efforts exemplified above all by the heroic resistance of the Warsaw Ghetto fighters who used the pathetically meagre supply of weapons they could find to resist the final liquidation of the ghetto by the Nazis in the spring of 1943,” said Friedrichs. “That effort failed, but it was not forgotten.”
This event continued, with the support of Canadian Jewish Congress, into the 1970s, he explained.
“There was an emerging concern that Jews should not just recall and pay tribute to the victims of the Shoah,” said Friedrichs. “The increasing visibility of the Holocaust denial movement made it apparent that Jews should also make their contribution to educating society as a whole – and especially young people – about the true history of what had happened. Prof. Robert Krell and Dr. Graham Forst undertook to establish an annual symposium at UBC at which hundreds of high school students would learn about the Holocaust from experts and, even more importantly, from hearing the first-person accounts of survivors themselves. It was in those years, too, that the Vancouver Holocaust Education Society was established to coordinate these efforts. The survivor outreach program, through which dozens of survivors of the Shoah in our community spoke and continue to speak to students about what they experienced, became the cornerstone of these educational efforts. Their talks are always different, for no two survivors ever experienced the Shoah the same way, but the ultimate object is always the same – not just to teach students what happened to the Jews of Europe between 1939 and 1945, but to reflect on the danger that racist thinking of any kind can all too easily lead to.”
But this was education, he noted, not commemoration.
“With the decline of the Warsaw Ghetto event in Vancouver, the need to commemorate the Shoah came to be filled in other ways. One of those ways was the emergence of the Vancouver Kristallnacht commemoration. The origins of this form of commemoration lie right here in the Beth Israel congregation. In the late 1970s, members of the Gottfried family who had emigrated from Austria in the Nazi era, now members of Beth Israel, proposed that their synagogue host a commemoration of Kristallnacht.”
Friedrichs spoke of the burden carried by each of the survivors who carried candles onto the bimah moments earlier.
“You might think that a candle is not very hard to carry, but, for each one of these men and women, the flame of the candle has reignited painful memories stretching back 70 or 80 years, to a dimly remembered way of life before their world collapsed,” he said. “These men and women survived, and sometimes a few of their relatives did as well, but all of them, without exception, you’ve heard this before, had family members – whether parents, grandparents, uncles, aunts, siblings, or cousins – who were murdered. One could not reproach these men and women if they had chosen to stay home on a night like this. But, instead, they are here.
“Many of these men and women have done more, even more, as well,” he continued. “For many of them have done something for years and continue to do so even now: to speak of their experiences to students in the schools of our province. To stand in front of two or three or four or five hundred students of every race and every heritage and describe life in the ghetto or the camp or on the death march or the anxiety of living in hiding and being pushed into a basement or a closet every time some unwanted visitor arrived – this is not easy. But there is a purpose. The young people of our province are barraged with images and messages and texts telling them that people of certain religions or races or heritages are inferior and unwanted members of our society. They must be told just what that kind of thinking can lead to. No textbook, no video, no lecture can do the job as powerfully as hearing a survivor describe exactly what he or she experienced during the Shoah.”
Corinne Zimmerman, vice-president of the VHEC, welcomed guests and introduced the candlelighting procession. Cantor Yaacov Orzech chanted El Moleh Rachamim, the memorial prayer for the martyrs. UBC Prof. Richard Menkis delivered opening remarks and Helen Pinsky, president of Beth Israel, introduced Sarah Kirby-Yung, a Vancouver city councilor who read a proclamation from the mayor. Nina Krieger, executive director of the VHEC, introduced Friedrichs. Beth Israel’s Rabbi Jonathan Infeld provided closing remarks, and Jody Wilson-Raybould, minister of justice and member of Parliament for Vancouver Granville, sent greetings on behalf of the Government of Canada.
Danny Ayalon speaks at Trinity Western University on Aug. 30. (photo by Chloe Heuchert)
On Aug. 30, Danny Ayalon spoke at Trinity Western University. Ayalon, a former deputy foreign minister of Israel and former ambassador of Israel to the United States, is the founder of The Truth About Israel website. The event at Trinity was sponsored and co-organized by the TWU Alumni Association with Natalie Hilder, a former political aide at Parliament of Canada, who hosted and introduced the talk.
Ayalon’s presentation, Insights and Analysis of Israel and the Middle East, was thought-provoking. He described the outstanding issues and argued that peace could be attained if both sides would come together for a resolution. Throughout the interactive lecture, Ayalon mentioned Judaea and its importance in our modern day.
Ayalon has served as an advisor to three Israeli prime ministers: Binyamin Netanyahu, Ehud Barak and Ariel Sharon. In 2002, he was selected as Israel’s ambassador to the United States, a role he occupied until 2006, playing a significant part in the Road Map for Peace, a plan to resolve the Israeli-Palestinian conflict. He later became involved with Nefesh b’Nefesh, which facilitates aliyah by North American Jews, and then he joined the Yisrael Beiteinu political party, being elected as a member of the Knesset in 2009 and bein//g appointed as deputy foreign minister in Netanyahu’s government of the time; he wasn’t a candidate in the next election.
The lecture at TWU began with Ayalon explaining how Israel strives – and is obligated – to bring about peace. He spoke about the peace treaty with Egypt in 1979. President Anwar Sadat, he said, offered Israel an olive branch in 1977 by speaking at the Knesset to identify strategies for peace, which led to Israel’s decision to give up the Sinai Peninsula, an area almost three times the size of the state of Israel. Israel and Egypt have a mutual respect and fight together against Hamas and ISIS, said Ayalon.
Israel also made peace with Jordan, he said. The mid-1990s agreement gave Jordanians land and water and, today, the Israel-Jordan border is peaceful because the governments work together on certain matters, said Ayalon.
Not all peace discussions have gone according to plan, however, and Ayalon described the Oslo negotiations of the early 1990s and the 1993 agreement that was reached, but which was ultimately unsuccessful. The parties would meet again at Camp David in July 2000 and Ayalon was there. He shared some of his firsthand experiences from the discussions, recalling how Israeli prime minister Barak offered Palestinian Authority chairman Yasser Arafat Gaza and half of Jerusalem but to no avail. Ayalon also spoke about the unsuccessful attempt at peace that occurred in 2008 between prime minister Ehud Olmert and PA president Mahmoud Abbas. Again, he said, both sides could not come to an agreement even though Israel offered land.
Ayalon said the ways in which Israel strives for peace are not broadcast on the news, but are, instead, ignored in a way. The major headlines are about Israel’s alleged war crimes, he said, but this not the truth. Israelis fear for their lives every day, he said, because of the bomb attacks and other hostile actions of Hamas, who use their own people as human shields.
“There are 22 Arab countries and Israel is one state, and makes up only [a miniscule part] of the entire Middle East,” said Ayalon. “This is not a war about territory or natural resources but of elimination and extinction.”
When it comes to the United Nations, Israel is outnumbered. There are 193 member countries, with 120 voting against Israel, he said. While some of these countries are bowing to the pressure against Israel in order to keep themselves safe, Ayalon said the result is that many resolutions against Israel are made by the UN, so that Israel has little chance on the international front.
He went as far back as UN Resolution 181 in 1947, which called for the partition of Palestine into Jewish and Arabs states. The Arabs rejected the agreement and denied that Jews had any right to the land. To this day, Ayalon said, Palestinian schools use their curriculum to teach children that Israel is theirs. He said, in order for peace to become a real possibility, the truth must be established – curricula, media and the way in which children are brought up need to change before peace can be achieved.
Chloe Heuchertis a fifth-year history and political science student at Trinity Western University. She was involved in the early stages of the planning for the lecture.
