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VOL. 61 Tuesday, 5 October, 2021 / 30 Tishrei 5782
A clean and green rabbi with artistic skills p5
UIA SUPPORTING ISRAEL’S PRIORITIESp3
THE SOURCE OF HAPPINESS p5
GROWING ETROGS DOWN UNDER p7
PERSIAN LESSONS
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the melbourne jewish report | October 2021
CO NS I D E RE D
OPINION
A taste of Talmud
BY RABBI GAVRIEL RUBIN COURTESY AISH.COM In an interview on Israeli TV the South Korean ambassador, Mr. Young Sam Ma, commented, “We were very curious about the Jews’ outstanding academic achievements. How is it that Jews are such geniuses? The conclusion we reached is that one of your secrets is studying Talmud.” Here's a taste of Talmudic thinking. Real Case Scenario: Sarah uses her credit card regularly and with every purchase, she receives a certain number of points towards a selection of rewards. Her friend Kayla occasionally borrows Sarah's card to make her own purchases, and Kayla reimburses her later. Reward points are allotted for Kayla’s purchases as well. According to Jewish law, does Kayla deserve a share of Sarah’s rewards? To answer this question, we first have to figure out what is actually happening when Kayla makes a purchase with Sarah’s card. One might say that with every purchase there are really two transactions going on: 1. the purchase of the blouse, or whatever it might be, from the store. 2. the “purchase” of credit from the card company (who gets a cut of the purchase price). If this is the right way to look at it, then all we care about is the second transaction, since the card company is the one giving out the points. So now, who is “purchasing” the credit, Sarah or Kayla? When Kayla hands over the card, the salesperson will probably do a credit check. On whom? On Sarah, obviously, since it is her card. If she is “in the black” the sale will go through and she will be charged at the end of the month. Kayla will reimburse Sarah, but if there is any problem, Sarah is the one who will have to deal with it. In fact, the card company does not even know Kayla exists! One can argue, then, that Sarah is the real credit-purchaser, even when Kayla uses the card. If this is the right way to look at it there is no reason Kayla should receive a share of the bonuses. But I Also Helped! On the other hand, you might counter that even if technically Sarah is the real purchaser (in the eyes of the card company), Kayla did cause her to earn the points. The Talmud says that when a storekeeper gives an errand boy a freebie for making a purchase he must share it with the one who sent him, since it was the sender who caused him to receive it. In the words of the Rabbis the freebie was caused by “this one’s money and that one’s feet.”
Here, too, Kayla caused Sarah to receive the points by making a purchase. That seems to make it a case of “Sarah’s money and Kayla’s feet.” If we look at it this way then Kayla does deserve a share.
Kayla. That is the transaction that matters. The purchase is merely the reason for the loan. It turns out, then, that Sarah alone is making the transaction, namely the taking of the loan, while Kayla is merely the recipient.
The Real Deal There is another way to look at the matter, however. (There always is!) We asked before who is really making
Who Cares Who It’s For? To better understand this conclusion, imagine Sarah buys a new mug to replace one of Kayla’s that she broke
opposite. Imagine that instead of the card company it was the store that was offering a bonus – “Buy one blouse and get one free.” Here, too, one might think Sarah deserves a share in the freebie, since it was the use of her card that caused Kayla to receive it. But here again there are really two completely
separate
transactions
going on – one between Sarah and the card company and the other between
How is it that Jews are such geniuses? The conclusion we reached is that one of your secrets is studying Talmud.
Kayla and the store: • Sarah borrows money from the card company (through use of her card). • Meanwhile Kayla uses this money to purchase a blouse. Just as the taking of the loan is a transaction between Sarah and the card company alone, so is the purchase of the blouse a transaction between
the purchase (of the credit). But there is a more fundamental question we can ask, namely: what is the real transaction? True, a purchase was made. But is that what counts? Sarah does a lot of things with her card. She uses it to make purchases, to pay her utility bills and take cash from the ATM. She also uses it to extend loans to her friends. How does she do that? By allowing them to use her card to make their own purchases. Of course, the real lender is the card company. Sarah just passes the loans on. So, when Kayla makes a purchase using Sarah’s card what is really happening is that Sarah is taking a loan from the card company and passing it on to
last week. In this case although replacing Kayla’s mug is the reason for the purchase, clearly this transaction is being made by Sarah alone. Similarly, in our case, enabling Kayla to buy the blouse may have been the reason Sarah took the loan from the card company (by letting Kayla use her card), but when all is said and done, it was Sarah who took the loan, not Kayla. T herefore, Sarah alone deserves the bonuses. Separate Accounts Just to make sure the principle is perfectly clear, let’s think about a case where the conclusion would be the
Kayla and the store alone. (If Kayla had bought a handgun instead of a blouse it would have been her background that the salesperson checked, not Sarah’s.) So just as Kayla deserves no part of the credit card bonuses, so does Sarah deserve no part of the extra blouse. This case was taken from a new book by Rabbi Gavriel Rubin, based on the interactive lectures of Rabbi Yitzchak Menachem Karlinsky: The Bomb Thief and Other Curious Cases: Leaves from the Jewish Logic Tree. Available from Amazon in paperback or Kindle.
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the melbourne jewish report | October 2021
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COMMUNITY UIA In 2020, Keren Hayesod – United Israel Appeal (KH-UIA) celebrated its centennial. Since its establishment, KH-UIA has centred its vital work on supporting, nurturing and empowering the People of Israel. This mission remains in all of its outcome-driven programs today. Keren Hayesod (KH), which translates as “The Foundation Fund”, encapsulates its work as the official fundraising arm for the State of Israel. The creation of the KH Law in the Knesset 1956 recognises this unique status. More than 60 campaigns in 47 countries advance the national priorities of the Jewish people in order to strengthen Israeli society. National priorities are identified at a national, Jewish and strategic level. They are determined in close cooperation with the Government of the day in Israel and the Jewish Agency for Israel. They cover four key areas, namely: • Aliyah and absorption; • Hi-tech/youth education; • Support for the disadvantaged; and • Aged care Since 1948, KH-UIA has assisted in the aliyah of more than 3.5 million olim and supported their absorption and integration into Israeli society. Through
The UIA – supporting Israel’s national priorities
ulpan, residency at absorption centres and professional guidance programs, it provides olim with the tools necessary for their long-term success and contribution to Israel. Today, due to rising antiSemitism, the need for aliyah has increased. KH-UIA’s hi-tech and youth education programs bridge Israel’s critical social
YOUR SUPPORT MAKES ALL THIS HAPPEN FOR THE PEOPLE OF ISRAEL AND OUR GLOBAL JEWISH FAMILY
ALIYAH & ABSORPTION
CARE FOR THE ELDERLY
increased due to rising anti-Semitism
residential facilities for Holocaust survivors and elderly immigrants
SUPPORT YOUTH-AT-RISK
YOUTH EDUCATION/ HI-TECH
mentoring and safe havens for children-at-risk
bridging gaps through education, leadership and technology
SUPPORT THE PEOPLE OF ISRAEL AT UIAAUSTRALIA.ORG.AU
gaps. In particular, Net@ provides technological education to empower youth from Israel’s geographic and socio-economic periphery. It unites students from different ethnicities, fostering co-existence among Israel’s diverse populations. Net@ is supported by KH-UIA, in partnership with the Jewish Agency, Appleseeds
Academy and Cisco System Inc. A number of KH-UIA programs support the disadvantaged through tailored intervention, education and therapy for at-risk groups (those from broken homes and disadvantaged backgrounds). A flagship project, Youth Futures, operates in 32 locations. It assists in excess of 14,000 youth and their families (helping to build self-esteem and ensure those at risk have the tools to succeed) through 350 mentors. The final area of national priority is KH-UIA’s care for the elderly through the Amigour Project. With a shortage of low-rent housing in Israel, many elderly Israelis do not own their own homes. This situation is particularly severe for elderly immigrants, 80 per cent of whom are Holocaust survivors. Amigour provides each individual/couple with a subsidised secure apartment. Amigour betters their quality of life, allowing them to live a life of dignity. There are currently more than 7,500 seniors living in 57 Amigour Sheltered Housing Facilities, with an increasing demand for more facilities to be established. To support the national priorities of Israel, contact UIA Victoria on 9272-5533 or visit donatenow.uiavic.org
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the melbourne jewish report | October 2021
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COMMUNITY YERACHMIEL ISACOWITZ Spirituality is energy conversion. For example, someone who has a thirst for blood in their nature should direct that into being a shochet (kosher slaughterer) or mohel (circumciser). Let’s explore this further. The Midrash says that when Moshe went up to receive the Torah, he was confronted by the ministering angels incensed by his presence in their domain. Hashem said: “He has come to receive the Torah.” The angels responded: “How can You give this creature of flesh and blood Your treasure that You created before the world”. They were ready to destroy Moshe. Hashem said: “Answer them.” Moshe responded: “What is written in this book? Do not murder. Do you have the inclination to murder? Do not steal. Do you have a desire to steal? Keep the Shabbos. Do you need a day of rest?”
Spiritual energy conversion And so it goes. Eventually the angels capitulated and revealed to him the secrets of the universe. By answering two questions on this Midrash, we can understand how the spiritual conversion works. The angels surely knew what was written in the Torah, so what did Moshe reveal to them? What was so convincing about Moshe’s argument that caused the angels to resile from their position? Let me explain through an analogy. A digital designer receives an invitation from the CEO of Adobe to receive a complimentary version of the Creative Suite. He arrives and is ushered into the conference room with the CEO sitting at the head of a large table. Around it are multiple software engineers looking at the designer with disdain. They start by quizzing the CEO: “What is this interloper doing amongst us Massachusetts Institute of Technology graduates?” He answers: “He is here to receive the latest Creative Suite.” In an
incredulous tone they verbally attack the CEO: “What? You’re going to give this Jewel of software engineering to an art school graduate who doesn’t know the first line of code?” The CEO invites the designer to respond, which he does. “What does this package contain? Illustrator. Do you guys do digital illustration? Photoshop. Do you do image manipulation? InDesign. Do you do page layout? This is what I do. This program is created for me, the end user. You guys are just working for me.” They take on board what the digital designer has said, capitulate and as a sign of respect reveal keyboard shortcuts. What were the engineers thinking in the first instance and what changed their opinion? At first, they were simply relating to the package from an engineering perspective. They designed that. As such they were quite correct. The Adobe Creative Suite is, indeed, an engineering
marvel and does not belong in the realm of visual art. But then the designer came along and highlighted to them the ultimate purpose of the package that had developed. This not only gave them a different perspective of the software, but also led to the realisation that the greatness of their work goes beyond the genius of coding to affect a universe of visual aesthetics. So it was with the angels. They were looking at the spiritual content of Torah and that belongs in the higher realms and has little to do with the physical world. But, when Moshe revealed that its ultimate purpose is the application of the law in just that world, they understood it in a different framework.
and the energy rush dissipates, you start to question why you did it. Bad habits are often due to a craving and the HALTS (hungry, angry, lonely, tired and stressed). Just one of the HALTS can start a bad habit. Let’s apply that to the chocolate habit. You didn’t eat lunch or didn’t eat mindfully and were, therefore, left unsatisfied. Your craving for food starts mid-afternoon. You feel hungry, irritated (another word for anger) due to lack of food, tired and stressed. What’s the quick fix? It’s chocolate. Some bad habits can quickly become dangerous addictions. Most commonly, these are alcohol and drug (illicit, prescribed or over the counter) dependence and gambling. Often, they begin with social or prescribed use. For some people, they can not only become addictive, but life threatening. These behaviours initially have the feel-good factor as they mask pain (emotional or physical). Emotional pain is usually
due to issues relating to attachment, abuse or trauma. If you believe you or someone you know has an addiction or dependency issue, please seek medical advice. To change bad habits, ask the following questions: What is the habit? Why do I want to change it? How can I change? Who can help me? When and where do I start? It is hard to change an ingrained behavior, especially on your own. Ensure you have support and set goals that are achievable. Changing habits take time, as the brain is creating new neural pathways (neuroplasticity). While it is easy to relapse, with appropriate support and encouragement, it is important to know that you can successfully create good habits.
Yerachmiel Isacowitz is an Australianbased Jewish education specialist. Email: risacowitz@optusnet.com.au World Wide Web: torahconcepts.com Facebook: The Mem Channel
Breaking bad habits ANNE-MARIE ELIAS October is a significant month for mental health. This year, World Mental Health Day is on 10th October and the theme is mental health in an unequal world. In Australia, for the past few years, October has also been a month to promote sobriety and is referred to as Ocsober. Using alcohol to excess is not the only bad habit that we, humans have. Pause for a moment and reflect upon whether you have any bad habits that would like to overcome? Could this month be a starting point to develop good habits? Let’s be honest, change is not easy, but it is possible. We are habituated and ritualistic. We become used to doing
things a certain way. Try this: cross your arms. Easy? Comfortable? “Yes.” Now try crossing your arms the other way around. Most would find this more difficult and need to really think about what they are doing. In other words, it is less comfortable. When we try to change a habit, we often give up because it may be too hard and too uncomfortable to do so. But, if we persevere, the new behaviour becomes easier and, eventually, becomes automatic. A new habit forms. Bad habits are created because initially there is a feel-good factor. With them comes a dopamine hit or an adrenaline rush. The brain remembers this and chases it with each subsequent engagement of the behavior. As an example of a less serious bad habit, do you crave that chocolate or carb hit at 3pm? The first few times it felt good, but with increased use can kick in. You may feel sick, as the slump starts
CANDLE LIGHTING TIMES Friday, Oct 1, 2021
6:06 pm
Shabbat ends, Oct 2, 2021
7:05 pm
Friday, Oct 8, 2021
7:13 pm
Shabbat ends, Oct 9, 2021
8:11 pm
Friday, Oct 15, 2021
7:19 pm
Shabbat ends, Oct 16, 2021
8:19 pm
Friday, Oct 22, 2021
7:26 pm
Shabbat ends, Oct 23, 2021
8:26 pm
Friday, Oct 29, 2021
7:33 pm
Shabbat ends, Oct 30, 2021
8:34 pm
*Provided by Chabad.org
Anne-Marie Elias is a psychologist who has been in clinical practice for more than 25 years.
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the melbourne jewish report | October 2021
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COMMUNITY
The source of happiness
RABBI GABI KALTMANN ARK CENTRE Understanding and dissecting happiness is not something new. Popular culture dedicates many thousands of hours of TV and print to examining what the secret to a happy life is. On YouTube alone there are more than 100 TED talks dedicated to happiness, while a quick Google search reveals there are almost half a million English language books on the subject of happiness. During the pandemic, my family and I have dedicated ourselves to trying out different methods of achieving the all-elusive happiness. We practice getting up early in the morning with a strict routine of making our beds, wearing comfortable clothing and sorting out our to-do lists with long neglected items. Mushka and I have even undertaken a thorough clean out of our house. Using inspiration from Marie Kondo we threw out any possessions that “did not spark joy”. While cathartic, did doing so provide us with happiness? I think the happiness we were seeking was somewhat more elusive than the feelings a clean out or strict routine could generate. In Synagogue each week, when we return the Torah scroll to the Ark
immediately after Torah reading, we sing the song ‘Etz Chayim Hi LeMachazikim Bah, Vetomcheah MeUshar’. That translates to: The tree of life to which those that hold fast, all of its supports are happy/fortunate. The tree of life in this song refers to the Torah, which, from a Jewish perspective, brings happiness by adherence to its laws and abiding by its actions. In Judaism, happiness is therefore not something that can be pinpointed to a single action or event. Rather, happiness comes from us embracing our culture, traditions, core Judaic teachings and emulating the
values that our ancestors instilled in us over millennia. But how do we each individually define happiness? In Jewish tradition, the responses to understanding happiness are varied. Our Torah, which is more than 3,000 years old, includes stories that provide us with a blueprint on how to lead a meaningful and happy life. However, not all of them are happy, light and optimistic. In fact, a close reading of our texts reveals that the stories contained within it detail the extreme difficulties, challenges and trials that our ancestors, kings, tribes and prophets lived through. For example, our foremother Sara experienced infertility. Joseph was sold by his brothers into slavery. Jacob is cheated by his father-in-law. The Israelites in the desert experience fear and anxiety. The Kings of Israel treat each other with treachery, sometimes even resulting in murderous coups. These stories demonstrate that suffering is part of the human experience. Over the past few months, I have had a plethora of people calling me about the hardships they have faced. These have included postponed weddings and bar and bat mitzvahs, a lack of work, financial instability and the scourge of loneliness.
To recognise the blessings that I have in my life, I have taken to writing down each day on a sheet of paper a few things in my life for which I am grateful. It has made me a more cognisant and appreciative person. Our tradition constantly encourages us to reflect and focus upon the good in our lives, and thus by doing so we can increase our satisfaction and happiness in day-to-day life. The Talmud teaches us to never underestimate the power of a regular person’s good deeds, as we will never know how far it will reach. When we give back, our lives find purpose and perspective, causing us to feel more content. As with gratitude, kindness can be nurtured and cultivated. Being kind refills and re-energises our souls and can expand and revive the hearts of others. The sages were right: the greatest wisdom is kindness. As we have just finished the high holiday period, I hope that in the year ahead you can explore and try to discover your own secret to happiness and fulfillment. With Blessings, Rabbi Gabi Kaltmann Ark Centre
A clean and green rabbi with artistic skills RABBI JONATHAN KEREN-BLACK British-born Jonathan Keren-Black arrived in Melbourne in 2003 to work as the rabbi at the Leo Baeck Centre for Progressive Judaism in East Kew. Being passionate and concerned about the climate, he had built an underground, energyefficient house in London. He helped to establish the Jewish Ecological Coalition (JECO) in Australia and built an even more energy efficient home here. That doubled as the “JECO Showhouse” and served to introduce many people to the possibilities of energy-efficient housing. Over the years since, JECO has undertaken many activities, including running and participating in EcoFestivals. One of the most noteworthy was the establishment of the “Repair Café” in conjunction with the Port Philip Eco-House in St Kilda. It is a place where, in normal times, you can bring your favourite equipment or clothes to be repaired for free, while you watch and learn how that is done. In 2019, the Jewish Climate Network (www.jcn. org.au), which raises awareness of the challenges and of clean energy and low emission technologies, became the newest and also the largest part of JECO. During a sabbatical, while always looking for other avenues to raise awareness of the warming climate, Jonathan learnt to create Dalle De Verre, an art technique that uses pieces of faceted, coloured glass set in a matrix of
epoxy resin. Inspired by a computerised prediction of what an average fourdegree global temperature rise would mean for Australia, he produced a large window-image of Australia. Measuring 100 centimetres by 95 centimetres, it comprises 156 squares, each of two-centimetre-thick glass. The clear glass seen to the east represents a temperature rise of seven degrees in Longreach and Cloncurry in South Central Queensland. Jonathan, who holidayed there some years ago, said the place is “already incredibly hot”. With the work now available for sale, Jonathan reflects that it should perhaps go to an environmental organisation, where its message would be seen and absorbed. In 2009, in the aftermath of the Black Saturday bushfires, he created a smaller piece that depicts the burning trees transitioning to new growth and hope. It is now proudly displayed in a home in the United States. On a smaller scale, Rabbi Jonathan also crafts dichroic glass jewellery, often with Jewish themes or symbols. He also creates a special set of tallit clips for each of his Beit Mitzvah students. The jewellery contains both their English and Hebrew names. As well as being in prominent use at the Leo Baeck Centre, Jonathan’s clips can now be seen in synagogues internationally. Jonathan says there is a mitzvah to beautify the commandments (Khiddur Mitzvah). For further information, please contact Photo by Joel Cohen mhmpublications@dodo.com.au
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the melbourne jewish report | October 2021
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COMMUNITY SARA RAYVYCH As parents, we naturally want to feel close to our children and have those feelings reciprocated. We put so much into them. We love them unconditionally. Despite these intense feelings, there can still be tension between parent and child. We want our children to listen to us when we speak with them. Not only do we want the respect a child should bestow upon their elders, but it’s also in their own best interests for them to listen to us. We have years of experience and wisdom above and beyond their tender years. Not only is parenting easier when you have a child that heeds what you say, but he or she will, most likely, get into less trouble with your guidance. Experience shows that kids not only don’t always listen to their parents, but often talk back. I’ve heard from those in the field that the situation has escalated since we were children. We had a natural awe of our parents that many of today’s
Connecting with our children youngsters lack. Of course, it works in our favour that, in general, children want to be close to their parents. Kids naturally crave their parents’ love. We can use this inherent desire to give our children, and ourselves, the loving connection that is so powerful. The key is to work on building that bond. I'm not referring to the familial connection we already have, rather to creating an emotional link. After the toddler years are over, you can no longer get your child to do what you want by trying to make them. Force doesn’t work with teenagers. Besides that, who even wants to feel the need to use force in a relationship? By being someone that your child feels close to and connected with, you become a person your child truly wants to listen to and respect. COVID-19 has given us the opportunity to spend more time with each other. While this has presented its own challenges, it has also given us a unique opportunity to really spend quality time with our children. With few places to go, we have the ability to be present and focused on our youth, arguably more than in any other period in history.
Take the time to sit next to your child, eat with them and get to know them a little better. Ideally, you can invite your child to pick an activity and let them know they have your full attention. Just by being present and focused on them, you are building something. When you turn off the many electronic distractions that surround you, even briefly, you show your child you want to hear them. But don’t think that one marathon session is all it will take. Rather, many briefer periods of time together are what add up. Remember, even if you can’t talk, just being present counts. Communication is the key in every relationship. And this is where talking to your kids becomes important. It doesn’t matter what you talk about; it need not be an important topic. Whatever interests them is fine. Whether they want to discuss their feelings, their favorite sports team or their choice of sandwich, just speak with them. Again, marathons aren’t the solution; smaller conversations are important. A few minutes here and there shows your child you value them. Take a few moments when you see them, even if it’s just passing in the hallway, to say a few words. We also forget how important
nonverbal communication is. A quick hug or kiss, a pat on the shoulder or a wave as your paths cross shows them you are thinking of them. It quickly and quietly creates a connection between the two of you. It's generally a simple but non-threatening way to show that you care. Smile at your child. It sounds so simple but smiling shows you are happy with them. Your child may even, eventually, smile back. A smile creates feelings of warmth and positivity. Make sure your smile is genuine and not manufactured. If even strangers passing on the street can welcome a smile, then just appreciate how much more powerful it is for a child to appreciate a smiling parent? It is each of these small steps that collectively build a loving relationship. Every action slowly chips away at disconnection, while each positive interaction represents another brick towards cementing a meaningful, longlasting connection with your child. Sara Rayvych has a Master's Degree in general and special education. She can be reached at rayvychhomeschool@ gmail.com
Eating disorders: seeking help JAIMEE KRAWITZ When I was twelve years old, I was diagnosed with an eating disorder. At the time, I was young, confused and struggled to communicate with people about what I was experiencing. I remember conversations that I had with myself, thinking about what I would say to people if they asked or commented. I was left feeling unsure and anxious about how I would respond. Hindsight has allowed me to reflect, which has led me to understand that I found it difficult to communicate at the time. In the last two years I have found myself wanting to speak out about my personal experience as a way of processing a significant life event that has shaped the person I am today. I also wanted to help others navigate the narrative of their own journey. I was fortunate to have a supportive team around me that accelerated my recovery. I would like to show others the importance of finding the courage to ask for help. Eating disorders can affect all types of people. According to the Butterfly Foundation, approximately nine per cent of Australians will experience an eating disorder in their lifetime. More than 37 per cent of these are male.
Language played a big role throughout my experience. There were certain words that triggered me. In particular, the words “suffering” and “diagnosis” painted a negative picture in my mind. I never wanted to be categorised or labelled as such. Throughout my healing process I started to build the courage to understand and accept that those words were not negative. I realised that I did not need to shy away from them. Being educated has allowed me to understand the intended meaning behind specific words, which helped me to recover. Now recovered and a registered counsellor, my vision is to increase conversations in order to address the
stigma around this issue. I am passionate about breaking the taboo by checking in on those around you and changing the language around eating disorders, so more people feel comfortable to open up and get the support they deserve. Each person has to find their own way to deal with the issue. My experience has taught me the beauty of communication and how changing the way words are used in a conversation can alter their meaning. I would like to see people using words such as: - “You don’t seem to be yourself. I just wanted to check in.” - “Are you okay?” - “I haven’t heard much from you
lately, so I just wanted to see how things are going.” - “How can I support you?” Try commenting more on behaviour and emotion instead of physical appearance. Avoid getting angry or frustrated, even if a person rejects your concerns. I would also like to see: - More awareness and education about eating disorders and treatment. - People knowing how to support someone they are close to that is experiencing an eating disorder. - The creation of a safe space to speak freely about the topic of eating disorders. - People feeling comfortable to share their story. Starting a dialogue may help others in the same position to deal with their recovery. I am working with the Australian Friends of Shaare Zedek Inc., alongside a group of organisations and stakeholders, to develop educational programs to increase understanding of how to support a person experiencing an eating disorder. My real wish is that together we can eliminate the stigma, change our language and create an open pathway for people to seek help. Jaimee Krawitz is a Registered Counsellor working at a Psychology Practice in Melbourne.
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the melbourne jewish report | October 2021
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COMMUNITY NOMI KALTMANN COURTESY TABLET MAGAZINE Velvel Lederman is a children’s entertainer and Jewish educator in Sydney. To his legion of preschool fans, he is fondly known as “Uncle Velvel.” One year, in the early 2000s, immediately after Sukkot, he had a thought: What would happen if he cut open his etrog from the recent festival and planted the seeds in his backyard? Etrogs, the yellow citron used by Jews for the festival, traditionally thrive in tropical climates and warm temperatures; Australian Jews typically import them from Israel or Europe. But Lederman thought that Sydney’s climate, with an average winter temperature of 62 degrees, seemed perfect for growing its own etrogs. The fruit trees are especially partial to sunlight, which is in plentiful supply in Bondi, the Sydney beach community where he lives. “Most people who attempt to plant etrogs do it with one carefully planted seed,” he said. “I took more of a chance. I decided to throw in a few seeds and was thrilled when, lo and behold, over the next few weeks they sprouted.” The first year after Lederman planted his etrog seeds, he saw many bees buzzing around his new etrog seedlings, and about two years later, the tree sprouted its first etrog fruits—right around Hanukkah. Lederman immediately faced two problems: One, living in Australia, where the seasons are the opposite of the Northern Hemisphere’s, his etrog tree had flowered at the wrong time of year. While there were potential ways to protect the etrog until Sukkot, he didn’t get the chance due to his second problem: possums. Native to Australia, brushtail possums—small, furry bush animals that also live in cities—have long tails and pointy noses, and are around the size of a cat. Herbivores by nature, they are partial to eating leaves, fruits, and flowers; it appears, according to Lederman’s anecdotal evidence, that they love the taste of etrogs. “I had one really big etrog on that first tree, virtually just under the size of a soccer ball,” he said. “I really should have been smart and covered it with a net, but unfortunately I didn’t, and the possums got to it and bit right through it.” Disappointed that his etrogs had been eaten, but excited that he had some early success growing them in the first place, Lederman was hopeful that he would get another crop of etrogs the next year. However, although he waited a few more years, the tree did not flower again. So Lederman decided to try to grow a second etrog tree from scratch, in his front yard. “Every year after Sukkot I keep my etrogs in the original box that I buy them; etrogs don’t disintegrate, they just shrivel up and become hard like rocks,” he said. He took one of his old etrogs that he had not thrown out from three years earlier. “I got the seeds from the old etrog and threw them on the ground. I waited six weeks and used mega amounts of fertilizer and took
Growing etrogs down under An Australian children’s entertainer tries to cultivate the ceremonial fruit for Sukkot
Courtesy Velvel Lederman really good care of the seedlings, and lo and behold, sprouts came up and the etrog tree started to grow.” After a few more years, Lederman saw that this second tree looked like it had the beginning of an etrog growing. “I had taken care of the tree for a few years and it hadn’t flowered,” he said, “and then in early 2019 I noticed that it was growing something green and round that looked like the beginnings of an etrog!” This time Lederman knew that he would have to protect the budding citron if he wanted it to last: “I didn’t want the possums to get it this time, and I also knew that it would flower earlier than Sukkot, due to the opposite seasons in Australia; so, I covered it with a net.” For months, every day he would check on his fruit. “I would come out and say, thank God it’s there! It’s as if God had told me, you wanted to see if there are live seeds in the old etrog you used, and here are the fruits of your labors—now use this special growing fruit for special labor.” By Rosh Hashanah, the etrog was as big as a grapefruit. By the time Sukkot came around, it was enormous. “My etrog on the tree was huge,” said Lederman. “I had to use my two hands to hold it and when it finally came time to cut it, I invited all my family around and we did a special cutting ceremony;
we put it on Instagram, took it off the tree and thanked God for what had grown in my garden.” Although Lederman was thrilled to have grown such an enormous etrog that had been cut in time for Sukkot, after so many years of waiting and taking care of his trees, there was still one final hurdle to pass. “As soon as I cut the etrog from the tree, I took it to my local synagogue, the Tzemach Tzedek Shule in Sydney, and asked my rabbi, Avrohom Perlow, whether my etrog was kosher for use on Sukkot,” he said. “After Rabbi Perlow confirmed that the tree was more than five years old [to ensure it met biblical tithing requirements], he let me know that despite a small number of insect marks on my etrog, he couldn’t see anything that would render it passul [invalid for ritual use], so therefore it was kosher for use on Sukkot.” Lederman added: “He also could not believe how big the etrog was.” Lederman was ecstatic with the outcome. After all his hard work planting and taking care of the tree, he had been able to harvest the etrog during the right season in time for Sukkot. “I took my massive homegrown etrog to synagogue to use during the traditional Hoshanah prayer when the congregation circles the bimah,” he said. When I spoke with him on the phone in the lead up
to Sukkot this year, he reported that although it had been a few years since his successful 2019 etrog, this year there were no fruits growing on either of his trees. “This year one of my trees sprouted beautiful blossoms, but unfortunately none of them have pollinated,” he said. Lederman wasn’t too disappointed though, as he has now used his specialist etrog-growing skills to take his passion one step further. At the local Jewish day school in Sydney, Moriah College, he has worked with a local preschool teacher, Hazel Blend, and taught her how to pot and grow etrog trees from seed for the local Jewish preschool children to take care of. These trees at the school are growing nicely. “Hazel wanted to plant etrogs because she loves germinating seeds and seeing their growth; she’s a wonderful gardener and she takes care of her etrogs with lots of love, care, and sunshine,” he said. “Hazel compares the etrog tree to children’s growth: If you give the plant care and get a good root system, the tree will grow up.” This story originally appeared in Tablet magazine (tabletmag.com) and is reprinted with permission.
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the melbourne jewish report | October 2021
AROUND
T H E
COMMUNITY
Loneliness in profile
EVA LOWY Clinical psychologist Eva Lowy has conducted what is believed to be the first survey in Australia into loneliness in the Jewish community. The Jewish Report interviewed her about it. What prompted you to conduct the survey? Loneliness and social isolation have caused growing concern globally. In January 2018, the UK appointed a Minister for Loneliness. Japan followed suit in February this year. In 2018 Australian researchers conducted a nationwide survey of loneliness and social isolation and found that one in four adult Australians were lonely for three or more days a week. When did you conduct the survey? Responses were collected between 22nd June and 3rd September, 2021. How many people did you survey and what method did you use to survey them? The survey was conducted in the form of an online questionnaire, enabling respondents to reply anonymously. The survey link was promoted to a wide cross section of the Jewish community via email, enewsletter and online articles. The questionnaire comprised a number of questions with pre-set
JUD AIC A
QUIZ
RABBI DAVID FREEDMAN The festive season has now come and gone and was experienced differently here on the East Coast due to the pandemic. Despite it all one thing remains a constant – our collective age-old appreciation for ongoing learning and knowledge! Enter: this Judaica Quiz, expertly prepared for (and enjoyed by) thousands of Jewish Report readers each month by Rabbi David Freedman. It certainly covers the brief of incorporating all-things-Jewish, dipping and diving into a plethora of topics pertaining to Yiddishkeit. We thank so many for their positive feedback! Rabbi David Freedman’s abilities are well known, but for now, enjoy this quiz at your Shabbat table or on a Covid-safe picnic with your nearest and dearest. Good luck – Behatzlacha! 1. Joaquin Rafael Phoenix won an Oscar for Best Actor in 2020 – what’s the name of the movie? 2. When and where did Thomas Spencer first meet Michael Marks? 3. What did Jonas Salk develop in the 1950s, and refuse to patent so as not to capitalise on saving lives?
response options, as well as providing the opportunity to include narrative answers and offer opinions. A preliminary qualifying question was whether respondents experienced feelings of loneliness and social isolation. Only those respondents who answered “yes” were then able to complete the remaining questions. Consequently, the survey data presented in this survey exclusively reflects the opinions of that cohort. We received 447 responses. Of that number, 310 respondents (69%) indicated that they had experienced feelings of loneliness or social isolation and then proceeded to answer the subsequent questions. The age of respondents ranged from 18 to 66. What were the key findings? 1. The majority of participants (60%)
reported that loneliness and social isolation affect their “mental wellbeing”. A lesser number (43%) reported that loneliness makes them feel “fragile” and/or “vulnerable”. 2. The majority of the participants in the survey confirmed that they have experienced loneliness, either currently or previously. Of these 74% were female and 26% male. 3. The predominant causes of respondents’ feelings of isolation were the loss of a partner or loved one and loss of connection with family and friends. 4. A slight majority of respondents (57%) had no plan or did not know how to reduce their isolation. The slight majority who had ideas of how to overcome their feelings of loneliness suggested joining an interest group, starting a new hobby and reconnecting with family and friends 5. Thirty-four per cent of respondents reported that their connection with the Jewish community ranged between “quite well connected” and “very well connected”. 6. A slight majority (53%) of respondents did not feel more comfortable attending a Jewish social event as distinct from an event organised by the general community. 7. A slight majority (57%) of respondents felt that Jewish community organisations reached out “adequately” or “very well” to people experiencing loneliness or social isolation. Was there anything that surprised you
about the results? Yes, the relative low number of respondents who had a connection with the Jewish community and the somewhat ambivalent attitude of respondents towards attending events organised by the Jewish community and their lack of preference about attending events organised by the Jewish community. Is loneliness more prevalent among certain age groups? If so, which ones and why? Loneliness was not prevalent among a particular age group, although people aged 51 to 65 and women over 65 had higher response rates in some categories. A not altogether surprising result was the high rate of 18 to 25-yearolds who did not feel connected to the Jewish community. What would you like to see put into place to address the issue of loneliness in the Jewish community? As a practising psychologist and based on the comments of our respondents, I believe there is a need to organise small events (of between 10 and 30 people) based around specific interests (e.g. healthy eating, hobbies, films etc.). These would enable introductions to new people. I would also advocate hosted singles’ events for various age groups promoted through an app and newsletter. Volunteers recruited and trained to contact and interreact with lonely or socially isolated people would also facilitate new connections.
Test your knowledge 4. What event do the following words describe: ‘580,000 Jews killed, 50 fortified towns and 985 villages razed; "many more" Jews dead as a result of famine and disease. Massive Roman military casualties.’ 5. Which of the following is correct? Uktzim is: a) An object that one is forbidden to touch on Shabbat b) A tractate of the Mishna (The Oral Law) c) The stalk of the Etrog or citron used on the festival of Sukkot? 6. Which former Chief Rabbi said, "I
re-interred at Givat Shaul Cemetery, (Har HaMenuchot Cemetery) in Jerusalem in 1953. Who was he? 9. In which industry did Adolph Zukor make his name? 10. Name the three Israelite Judges who fought against the Midianites, the Ammonites and the Philistines. 11. What is the oldest surviving synagogue in Australia? 12. Carl Allen "Nobby" Butcher and Admiral General Haffaz Aladeen were movie characters played by which Jewish actor?
Good luck. Enjoy. Hopefully, learn something new about your Jewish heritage and tradition. don't speak because I have the power to speak; I speak because I don't have the power to remain silent." 7. Why is the River Jordan so named? 8. A Jewish poet, born in the Ukraine, and living in Palestine, London and New York, died penniless in New York on October 8, 1909, from the effects of chronic alcoholism. He was buried in Mount Zion Cemetery in Queens, but was
13. Which specific instrument is associated with each of the following Jewish musicians: a) Isaac Stern b) Vladimir Ashkenazy c) Benny Goodman? 14. Which country is known in Hebrew as ( תירבה תוצראArtzot Habrit) (literally, Lands of the Covenant?) 15. What rank is (סמלSamal) in the IDF?
16. In the TV series, Shtisel, the fictional Jewish family lives in which suburb in Jerusalem? 17. Anan Ben David was said to be one of the founders of which Jewish sect? 18. Who said the following: “The Jewish people should know they are in Palestine as of right and not of sufferance: a) Winston Churchill b) John F. Kennedy c) David Ben Gurion? 19. Which Israelite king said the following to Elijah the Prophet, “Is that you, you troubler of Israel?” 20. Who was born in 1886 as Asa Yoelson in the Jewish village of Srednike (Yiddish: קינדערס) in Lithuania? 21. For what purpose did Rabbi Akiva suggest that once a week an additional blessing is added to the Amidah? 22. In Israel, in which institution might one find a Beit Yeladim? 23. Saadiah Gaon, the great Babylonian sage of the Middle Ages was born in which country? 24. Put these four Judean kings in their correct chronological order: Manasseh, Zedekiah, Uzziah and Hezekiah. 25. What date on the Gregorian calendar is known in Israel as: יום השי (Yom Ha-Shai)?
ANSWERS PAGE 11
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the melbourne jewish report | October 2021
180th anniversary celebration
Photo by Richard Shavei-Tzion
RICHARD SHAVEI-TZION Once, on my travels in the U.S.A., I encountered a young lady who had recently emigrated from Kenya. I recognised her origins by her distinctive accent. When I mentioned that I, too, was African, she looked at me amazed, not believing that someone of European appearance with a neo-British accent would be born and raised on the continent. Adding to her bewilderment was the strange knitted skullcap I was wearing. Her distrust was understandable for less than one in every 20,000 people living in Sub-Saharan Africa is Jewish. And yet at the Southern tip of the continent there exists a vibrant, connected community. Despite a dramatic fall in numbers from 110,000 souls 50 years ago to less than half of that today, South Africa's Jews continue to breathe their heritage. Through the era of Colonialism, the Cape of Good Hope was considered a crucial strategic asset in Imperial Britain's campaign to dominate the globe. Before the British defeated a combined Dutch/French/local force in the shadow of Table Mountain in 1806, there is no reliable record of any Jewish habitation in Southern Africa. When the Brits encouraged emigration to these far-off colonies in the 1820s, boat loads jumped at the opportunity of escaping poverty and discovering a new life, among them a smattering of Jews. A first attempt to "make a minyan", in the fledgling town of Grahamstown in 1838 did not get off the ground. While, according to a contemporary account, in Cape Town several unsuccessful
attempts were made “to collect a sufficient number of Israelites for the purpose of Divine worship according to the Mosaic Law, wherein it is commanded that no less than 10 males of 13 years of age can constitute a congregation.” Then, in 1839, Benjamin Norden, an enterprising and dynamic 1820 Settler arrived and was decisive in turning these failures around. In September 1841 he sent word to his fellow-religionists that on the 24th of that month, the eve of Yom Kippur, a service would be held in his home, "Helmsley Place." And so it was that 180 years ago, the first institutional gathering of Jews on the continent south of the Sahara took place with 17 adult men (and one would imagine, women and children) in attendance. The first Jewish wedding, between Amelia Marcus and Michael Benjamin, took place in 1844 and in 1845 Charles Horn was the first child recorded in the register of Jewish births. By 1847 the establishment of the community was affirmed by the fact that a dispute over the financial feasibility of bringing over a Rabbi split the community into two rival minyanim! Two houses and an adjoining store were bought and refurbished. The congregation’s first religious appointee, Reverend Isaac Pulver, arriving from Cheltenham, England, formally consecrated the shul on Shabbat eve, 15 September 1849. The trickle of Jewish settlers became a stream and in 1863 the first custombuilt synagogue was consecrated in the gardens whose trees bore fruits to supply the passing ships of trade and war. Thus, its name, the Gardens Shul. It of course adopted British, Askenazi traditions,
with pomp and formality among its attributes. The community's numbers grew and additional Shuls began to appear along the Cape coast. By the end of the century the original Shul could not serve its growing membership and in 1905 a magnificent new building was dedicated. This Shul, situated in a breathtaking setting, with its splendid dome and towers is undoubtedly one of the most beautiful of its kind. It is in vibrant use to this day. Despite the tenfold influx of "Lithuanian" Jews in the late 19th and early 20th Century, the "Mother Synagogue", as well as many others created in its image, retained its British-based ways. Examples of this phenomenon are the appointment of a succession of British Rabbis for many decades and the presence of a male-voice choir, which has been a feature of services for 120 years. For decades, the Rabbi of the Shul was de facto designated as the Chief Rabbi of South Africa. This phenomenon ended when the Johannesburg community grew larger than Cape Town's and claimed the title for their leading Rabbi. Readers will not be surprised to know that for decades there were two Chief Rabbis, but agreement was eventually reached and today Rabbi Warren Goldstein of Johannesburg is the universally recognised holder of the position. In line with so many Jewish congregations around the world, Jews began moving to the suburbs and in the late 20th and early 21st Centuries the fortunes of the Gardens Shul declined. And then the leadership of the community made an uncharacteristic, bold, visionary move, appointing Rabbi
Osher and Sarah Feldman, a young, warm, rabbinical couple and an even younger, swinging chazzan, who goes by the name of Choni G. This has proved to be a winning combination. They have revitalised the congregation, instituting progressive,
fun
programs
such
as
"Friday Night Live" and "Pop-Up shiurim”. Past generations would be aghast. Yet they have managed to modernise without discarding tradition. To this day, the choir performs, mixing 19th century Western European liturgical classics with variations on Chassidic and pop music. Despite South Africa's short Jewish history, there are not many Jewish institutions around the world that can take pride in 180 years of continuous service to community. The Gardens Shul celebrates this milestone at a time when the future of South Africa is fraught with uncertainty and the Jewish population continues to dwindle. By the end of the year approximately 500 Jews will have gone on aliya in 2021 alone and many others will have emigrated to AngloSaxon destinations. Yet, as long as the community exists, the Gardens Shul will continue to be a majestic centrepiece and warm home. As for all those congregants who are now scattered around the world, from Jerusalem to Sydney and Vancouver, it will always occupy a space of great affection in their hearts. The author's parents and grandparents were married in the Gardens Shul and he sung in the choir as a young boy soprano.
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the melbourne jewish report | October 2021
CO NS I D E RE D
OPINION
LIZ WALLENSTEIN, LMHC COURTESY AISH.COM
Avoid dating mistakes to create a lasting marriage
When I was 23, I married the man of my dreams. He was everything I was looking for. I felt like the luckiest girl in the world. Or so I thought. We were divorced six months later. How does that happen? The heart has blind spots. Sometimes we don’t truly see who we’re with until it’s too late. It’s also hard to know what’s really going to count in a marriage without ever having experienced it before. So how do you make sure you get it right the first time around? It’s about effective dating and putting certain boundaries in place to make sure you have objectivity. Based on my personal experience, as well as the experiences of others who had broken engagements or got divorced, here are some essential dating guidelines for a happy, healthy marriage that lasts. The Difference Between a Boyfriend/ Girlfriend and a Spouse What makes for an enjoyable dating relationship doesn’t necessarily make for a good marriage. Chemistry, shared values, shared interests, good conversation are all important, but they only get you so far. For marriage, you need to focus in on this being your life partner. What would the ins and outs of daily life be like with this person? Because that’s what most of your marriage is going to be. The real predictor of happiness in your marriage is how the person treats you. Are they good to you, sensitive to your feelings and wellbeing, and want to make you happy? Can they put your needs before their own, at least some of the time? Does it bother them to take your wants into consideration? These are the things that will count day to day, much more than romance, conversation and common interests. For example, how would this person be if you were sick or going through a hard time? Would they be supportive, helpful, giving … or just care about how it affects them? What would it be like to raise children with this person or take care of a home? If there was something burdensome or annoying to take care of, would the person try to spare you having to do it all yourself, or would they try to avoid it even if it means it would all land on you? Date Purposefully I know it feels hard enough to just find someone you find attractive and whose company you enjoy. Sometimes when you find that you just want to enjoy it for a while and not pay such close attention to other things. But that is risky. You can end up with the wrong person, put yourself through serious heartbreak, or waste valuable time. The Jewish view on dating is to date purposefully. Rather than just seeing if
you like someone and then passively "see where it goes", when you meet someone you want to proactively evaluate if they are marriage material before you allow yourself to develop a bond. To do this effectively, the most important things to look for are the person’s character, how they treat you, and if you have shared values. Decide these things early on, because once a couple is emotionally involved, they tend to see what they want to see, not necessarily what is really there. Once you’ve determined this is a good person to be married to, then see if there’s chemistry. Chemistry can sometimes come later, but good character never comes later. If you’ve determined this person has good qualities but you don’t feel chemistry, give it a chance until it feels like it’s just too much of a pain to keep seeing this person. Fun and romance aren’t necessarily forever, but character is. Being a good person doesn’t automatically make the person
right for you – chemistry is important too – but it’s valuable enough to invest the time to see if that chemistry can develop. How Do You Make Decisions Together? Some people make the mistake of thinking they should find someone who wants all the same things they do. For example, where they want to live, what kind of school they want to send their kids to, how much a spouse will work vs stay home. At the time, the person feels certain this is what they want but they don’t realize that often these things change with time and life experience. Sometimes when you’re actually living with your choices, you realize new things that make you feel differently and you want to adjust. So, don’t put so much emphasis on the actual decisions themselves, as much as your ability to work together to come to decisions. From where you want to spend your time together to how you handle
time with each other’s families, pay attention to the person’s approach to decision making. Do they show the ability to be flexible in their thinking and the humility to take in new information and accommodate accordingly? Do they show respect and care about the impact a decision has on you? Do they hold your opinions in high regard? Do they collaborate with you on decisions and are you able to do so peacefully? If you value and prioritize the same things, it will be easier to make decisions together as well. Don’t make excuses for someone’s poor treatment. If you settle when it comes to a person’s character or how they treat you, you may spend the rest of your life regretting it. Focus on the day to day. It can be better to be miserably single and looking but still have the option of happiness, than locked into something that doesn’t feel good every day.
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the melbourne jewish report | October 2021
M O V I E
REVIEW
Slippery slope
ALEX FIRST THE ICE ROAD (M) After a methane gas explosion, 26 diamond miners are trapped underground in one of the coldest regions of North America. They are destined to suffocate to death unless rescuers can get a massive well head to them and break through the hard rock within 30 hours. The odds are stacked against them even further because the only access is through ice roads five weeks after it was deemed too dangerous to traverse them. The man doing the hiring is Jim Goldenrod (Laurence Fishburne), an industry stalwart, who is leading the charge. On his roster is a long-servicing, experienced big-rig driver, Mike McCann (Liam Neeson) and his war veteran, brain damaged brother Gurty (Marcus Thomas), a whip smart mechanic. At the helm of a third vehicle is a young activist and former employee of Goldenrod’s, Tantoo (Amber Midthunder). They are joined by a representative of the insurance company responsible for footing the bill, Tom Varnay (Benjamin Walker). In a nutshell, virtually everything that could possibly go wrong in the perilous journey to help the trapped miners does. While this was no straight forward road trip to start with, there is a lot more here than at first meets the eye.
At the core of the script by writer/ director Jonathan Hensleigh (Kill the Irishman) – who was inspired by the French film Wages of Fear (1953) – are greed and skulduggery. There are clashes aplenty, with the elements adding considerably to the task at hand. So, tension is the name of the game. To get the most out of this action thriller you need to suspend belief on more just the odd occasion. Liam Neeson brings as much credibility as he can to another role involving bravado and defying the odds.
Laurence Fishburne adds authority as the man tasked with helming the posse to the remote diamond mine below the Arctic Circle in remote northern Canada. Marcus Thomas has a more difficult part as the mentally challenged but highly capable mechanic, which he largely manages to pull off. Amber Midthunder is called upon to channel a “me versus authority, nothing is beyond me” attitude. Let me put it this way, not all of the acting is as convincing as that of the leads.
In the end … in fact long before the final credits roll, The Ice Road becomes a procedural. The conclusion is never really in doubt. It comes down to just how many twists scriptwriter Hensleigh can work into the storyline – pushing the envelope and then some. The Ice Road is no world beater, rather a more often than not predictable, if implausible, actioner played out in harsh terrain. Rated M, it is one for a rainy afternoon and scores a 5½ out of 10.
Judaica quiz answers For your FREE electronic copy of the Melbourne Jewish Report, register at www.thejewishreport.com.au
1. “Joker”. His mother, Arlyn (née Dunetz), was born in New York City to Ashkenazi Jewish parents and is of Hungarian and Russian descent. 2. Leeds UK 1884 3. The Polio Vaccine 4. The Bar Kochba Revolt 132-136 CE 5. b) A tractate of the Mishna (The Oral Law) 6. Rav Abraham Isaac Kook (Chief Rabbi of Palestine 1921-1935) 7. It is suggested that the word Jordan (Hebrew: Yarden) comes from the Hebrew verb Y-R-D, to descend. It describes the river’s steep downward trajectory to the Dead Sea, 430.5 metres below sea level. 8. Naftali Herz Imber, the author of a poem later adapted to become The Hatikvah. 9. A movie mogul - He founded Paramount Pictures. 10. Gideon, Jephtah and Samson. 11. The Hobart Synagogue, constructed in 1845. 12. Sacha Baron Cohen - Carl Allen "Nobby" Butcher in “Grimsby”, Admiral General Haffaz Aladeen in “The Dictator”.
13. Isaac Stern – Violin; Vladimir Ashkenazy – Piano; Benny Goodman – Clarinet. 14. The United States of America 15. Sergeant 16. Geula 17. The Karaites 18. Winston Churchill 19. King Ahab 20. Al Jolson 21. Rabbi Akiva’s view was that on Saturday night an additional blessing (Havdalah) was included in the Amidah to mark the end of Shabbat. 22. Beit Yeladim – literally means a Children’s House and would have been found within a Kibbutz. 23. Egypt 24. 1) Uzziah 2) Hezekiah 3) Manasseh 4) Zedekiah. 25. December 26. The Hebrew word Shai means a gift – the date therefore is December 26th i.e., Boxing Day – the day when gifts traditionally were boxed and given (by those of the Christian faith).
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the melbourne jewish report | October 2021
MOV IE
REVIEW
Tension-riddled ordeal
ALEX FIRST PERSIAN LESSONS (M) Inspired by truth, Persian Lessons is the story of one man’s heart wrenching struggle to survive the Holocaust. He – Gilles (Nahuel Perez Biscayart) – is a Belgian Jew with a rabbi for a father, captured in France in 1942 while trying to make his way to Switzerland. Gilles is bundled into the back of a covered truck along with many others. The expectation is that they will be transported to a concentration camp. On the way, the man alongside him asks Gilles whether he has anything to eat. So it is that Gilles is prevailed upon to swap a sandwich for a first edition book, written in Farsi. The novel with a handwritten inscription saves Gilles' skin in the first instance, as Gilles seizes the chance to declare that he is Persian and not Jewish. It so happens that the Nazi controlling the camp’s kitchen, Klaus Koch (Lars Eidinger), is keen to learn Farsi and move to Tehran to start a German restaurant in the Iranian capital after the war. He solicits Gilles, who is put to work in the kitchen, to teach him four Farsi words a day. Problem is Gilles doesn't know a single
word of Farsi – let alone four – and one misstep and his life is likely to be over.
Among them is one of those who transported Gilles – Max (Jonas Lay).
As it turns out, there is more than the
Max doesn't for a moment believe that
odd misstep, not just from Gilles, but from
Gilles is Persian and not Jewish. During
a number of secondary characters that
his time in the camp, Gilles witnesses no
popular the picture as well.
less than 25,000 prisoners pass through.
His ordeal and that of his fellow internees is palpable. Tense throughout, Persian Lessons benefits from the constant twists in plot. That is the brainchild of writer Ilja Zofin, whose work is based upon a novella by Wolfgang Kohlhaase. Nahuel Perez Biscayart's forlorn look captures the essence of his character and the times. He doesn't need to say a great deal, but his eyes see far too much and he is forever on edge. The barbarity and wanton disregard for human life is a mainstay throughout. The Nazis are painted as self-serving tyrants who wield power at will. For his part, Lars Eidinger brings a double-edged sword to his characterisation of the German who enlisted on a whim. Vadim Perelman sets a clear direction and doesn’t stray from the path. His work doesn’t have the nuances that the finest Holocaust movies such as Schindler’s List, The Pianist and Son of Saul do. Nevertheless, it drives home the oppressive nature of the regime and the impending doom that permeates those caught in the maelstrom. Rated M, Persian Lessons scores a 7 out of 10.
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