Local News
“Narrow Bridge” offers wonderful lesson in understanding the struggles individuals go through in grappling with questions of identity – in an often quite humorous fashion
Review by BERNIE BELLAN
Is it possible to produce a play that tackles the tremendous pressure any individual deciding to undergo a gender transformation must feel in a way that is both fascinating, yet very amusing? Add to that pressure yet more pressure though when not only is that individual changing their gender, they’re also becoming increasingly drawn to an orthodox form of their religion.
Such is the storyline of Winnipeg Jewish Theatre’s newest production, “Narrow Bridge,” written by Winnipeg playwright Daniel Thau-Eleff – on now at the Berney Theatre in the Asper Campus until March 19.
Although I was somewhat familiar with the background to this particular play (having followed its long development process and the many twists and turns it took until it was finally mounted this year), watching “Narrow Bridge” in a preview performance on Thursday, March 9, left me thinking that the work that had gone into honing “Narrow Bridge” from simply an idea for a story that began 10 years ago into a play that is at once riveting, amusing, and highly educational has been well worth it.
The play opens with the protagonist, played by Elio Zarillo, who is identified as “Sholem” in the playbill, explaining to the audience that – at this point in their life, they are a woman whose name is “Samantha” (or “Shoshana” in Hebrew). (And, despite the antagonism exhibited by so many conservatives to the use of “they” as a pronoun in place of “he” or “she”, while watching this play it is totally apparent why a non-specific pronoun is perfectly appropriate for non-binary individuals. Still, don’t be mistaken into thinking “Narrow Bridge” is some sort of didactic lesson in gender politics. Far from it.)
Samantha is soon joined on stage by sister Naomi, played by Alissa Watson, and mother Elaine, played by Rhea Ekler. Naomi announces that is she going to be married in six weeks to her boyfriend, Kevin, who is about to convert to Judaism. The dialogue in the opening scene is fast paced and often quite humorous.
Soon enough the action moves to a local Orthodox synagogue, where we are introduced to “Mendel,” played by WJT veteran Harry Nelken. If ever there was a perfect fit for a local actor to play an Orthodox Jewish scholar, Harry Nelken is it. Not only does he look every bit the part of an older Orthodox Jew, when he offers dissertations on the Talmud, which he does from time to time through the First Act, he is absolutely convincing as a scholar.
Moreover, as much as one might expect that expositions on certain parts of the Talmud might be somewhat dry – to say the least, Thau-Eleff clearly has a deep understanding both of the Talmud and Jewish history. There is a recurrent reference to the “Sanhedrin” (which, as is explained in the play, was the Jewish high court in the time of the Temple) in “Narrow Bridge”, and although I myself grew up learning about the Sanhedrin, having attended Jewish day school, Mendel’s explanation of how the Sanhedrin worked is quite illuminating.
Samantha’s increasing fascination with the Talmud, strange as it may seem in our modern-day world, is given great credibility by the back and forth dialogue between Samantha and Mendel. Samantha puts her quest for wanting to know more about Judaism in the form of one succinct question to Mendel, that sums up much of what this play is about: “What does it mean to be Jewish?”
Does it help though to have a familiarity with the Talmud and Jewish rituals, such as which occur during Shaabat on Friday evenings in observant Jewish homes, in order to fully understand what is going on in “Narrow Bridge?” I’m honestly not sure. I would rather expect, however, that any audience member who is interested in learning about what would motivate someone who is not Orthodox to begin with to want to become Orthodox, regardless of that audience member’s own background, would find much of what “Narrow Bridge” has to offer quite moving.
As the play develops, a good part of the First Act is taken up with Naomi’s upcoming wedding – and Samantha’s clear reluctance to play a major role in that wedding, notwithstanding Naomi’s request that Samantha be her maid of honor.
Again, there are plenty of clever exchanges between characters – with many pithy observations brought forward. At one point prior to the wedding, when tempers are running high, Naomi says to Samantha – in reaction to something their mother has just said: “There is one thing you have to understand about Jewish families. Everything is a matter of life and death!”
The First Act ends with the actual wedding. Suffice to say it’s not a Hallmark movie wedding.
As we learn more about Samantha’s transformation into Sholem in the Second Act, we also learn more about much of the negativity within the Orthodox Jewish community toward gay, bi, and transgendered Jewish individuals who would still like to remain observant. Thau-Eleff’s treatment of what is a highly contentious subject within the Orthodox world is done though with the utmost sensitivity. There is no condescension in how he depicts Mendel’s refusal to accept Sholem’s gender transformation.
Ultimately, Sholem does find his place within the observant Jewish community – largely thanks to the constant encouragement and support of his mother.
“Narrow Bridge” takes on some very tough subjects – with its recurrent theme being a search for identity – or identities, as the case may be.
Each of the actors handles their role with great sensitivity. Sure, there are many laughs, but there is also a great deal of heartbreak. No doubt a play like “Narrow Bridge” will resonate most deeply with a liberal audience – Jewish or non-Jewish, but it would have a clear meaning for anyone who has either struggled with finding their identity – or watched someone near and dear go though that struggle.
Local News
Application filed by two former members of Etz Chayim Congregation against the congregation to have their memberships restored dismissed by judge
The following is taken from the Canadian Jewish News website: “Manitoba’s Court of King’s Bench has dismissed Hadass Eviatar and David Hoult’s application challenging the termination of their membership at Congregation Etz Chayim. In his decision, Justice Vic Toews noted that, although Hoult’s letter describing a hypothetical attack on the synagogue may have lacked sensitivity given the political climate, he did not intend to threaten violence against congregants. However, the judge ruled that the court did not have jurisdiction to intervene in the membership dispute under Manitoba’s Corporations Act, finding that the couple had no financial, proprietary or economic interest that would entitle them to the remedies they sought. The judge concluded that religious organizations are generally free to determine their own membership rules and ordered each side to bear its own legal costs.”
If you would like to read the original article that broke the story about the battle between Hadaass Eviatar and David Hoult with Etz Chayim Congregation you can go to Epic Court Battle.”
Local News
Jewish Federation now says Jewish population of Winnipeg in 2021 (according to the census) was 13,940 – not the 16,000 figure that the Federation had been touting for years
By BERNIE BELLAN (Posted Oct. 27, 2026) Longtime readers of The Jewish Post & News (and this website) would probably know that I have long had a very strong interest in establishing as accurate figures as possible when it has come to reporting the size of Winnipeg’s Jewish community.
For years I argued that our Jewish Federation was exaggerating the size of our Jewish population. I heard the figure of 16,000 bandied about by leaders in our community quite often when it came to reporting the size of our Jewish population – without any empirical evidence to back that figure up.
I had long maintained that the only reasonably accurate figures when it came to reporting the size of Winnipeg’s Jewish population were those produced by the late Evelyn Katz, when she was the unofficial demographer for the Jewish Federation – over 30 years ago. What Evelyn would do is keep careful track of births, deaths, numbers of newcomers but, perhaps most important: the number of people who had left our community.
Thus, in August 2022 when I interviewed Faye Rosenberg Cohen who, at the time, was just about to retire as the Jewish Federation’s Chief Planning and Allocations Officer, I was somewhat astonished to hear Faye say, when I asked her what proportion of our Jewish community was made up of immigrants, she answered that “I can honestly say when I look at those numbers it’s somewhere around 1/3 of the community.”
In response, I asked: “So you’d say it’s somewhere between 4-5,000?”
Faye said: “I think it’s more than that.”
I wrote in that article, “I indicated my skepticism at that time, saying ‘You know that I’ve always been skeptical about the numbers that have been used by the Federation for the population of the Jewish community. I think though that it’s always been more of a case of identification – who identifies as Jewish.’ ”
Later, after the results of the 2021 census were released, I wrote that “if you take into account the results of the 2021 census, the Jewish community cannot be larger than 14,270 at a maximum. But that figure would also include anyone who had either said either their ethnic origin was Jewish or their religion was Jewish.”
Since many of the individuals who had said on the 2021 census that their ethnic origin was Jewish, but their religion was something else, I maintained that ascertaining the real size of our Jewish community was highly problematic.
Still, for the sake of argument I was willing to accept that, realistically, it was somewhere between 13,000-14,000 – but nowhere close to the figure of 16,000 that had come to be suggested by our then president of the Jewish Federation or by other leading figures in our community.
So, it was with a sense of satisfaction that I heard Sharon Graham, who is now the Jewish Federation’s Community Planning and Allocations Lead say to an audience of over 50 people who were at the Gwen Secter Centre on Thursday, October 22, that the Jewish community in 2021 was – at a maximum: 13,940.
Sharon was at the Gwen Secter Centre to speak to Remis Lecture attendees. Her presentation preceded a presentation by Jewish Federation CEO Jeff Lieberman. Sharon used a PowerPoint presentation to provide some very interesting insights into where our Jewish community was at in 2021- and I’m offering some parts of her presentation here for you to read because I thought they were so interesting.
I had actually made many of the same observations about the results of the 2021 census in my own reporting back in 2022, but seeing what I had written confirmed by the Jewish Federation’s point person on planning told me that Sharon has a much more realistic view of our community than did Faye Rosenberg Cohen.
Here, for instance, is a slide that shows the proportion of our Jewish community that is made up of immigrants. It’s slightly under one fifth, not the one third percentage that Faye had suggested.
But, what really set Sharon’s presentation apart from anything else I’ve ever seen presented by someone from the Jewish Federation – other than the aforementioned Evelyn Katz, was the slide she projected which showed that, while there had been a large influx of newcomers to Winnipeg’s Jewish community between 2016-2021 there had also been a significantly high number of people who had left our Jewish community in those same years, as you can see in the following slide:
That is something we just don’t hear discussed by leaders of our Jewish organizations, but let’s be realistic: For many newcomers who came to Winnipeg and were counted as new members of our Jewish community, Winnipeg – for a variety of reasons, was a stepping stone to other communities. It may have been for reasons of better job opportunities, moving closer to other family members, or – the reason that we hear so often when it comes to people saying they want to leave Winnipeg: the weather.
But, whatever the reason, Sharon’s figures show that, as much as GrowWinnipeg may have been an abiding success when it’s come to attracting newcomers to our Jewish community here, getting them to stay long term is a different story.
And, while there were other aspects of Sharon’s presentation that certainly merit discussion, especially the figures she produced about intermarriage, rather than delving into them here, I thought it useful simply to insert them for you, the reader, to see – and draw your own conclusions.
Local News
Marty Green expands his protest against extremist Jewish settlers to two more venues – and is arrested twice more
(Tuesday, October 27) We received the following press release about Marty Green being arrested again, both at the University of Manitoba and at Shaarey Zedek Synagogue:
Both sides came to blows on Saturday, October 24, at the Shaarey Zedek Synagogue as security personnel sought to prevent Marty Green from interfering with synagogue traffic as he protested just outside synagogue grounds against the actions of religious settlers in Israel’s occupied West Bank territory. Synagogue Executive Director Rena Secter Elbaze quickly intervened to prevent further escalation. Police arrived shorty thereafter and detained Green for 45 minutes before driving him home and releasing him. It is not clear whether their decision not to lay charges was the result of their own onsite investigation or whether it was at the request of the synagogue executive.
Green has now been arrested four times in the last month and faces multiple charges for disturbing the peace, including two episodes at the Asper Campus and one more this past Friday (Oct. 23) at the University of Manitoba. While Green says initially he was merely handing out leaflets (at the Asper Campus), since his first arrest on September 23, he has returned to the campus with a large placard and an acccordion, accompanying himself while singing songs with lyrics that include such phrases as “The Jews Are Bananas….B-A-N-A-N-A-S”. In addition to listing actions of the religious settlers as including arson, vandalism, and theft, he pointedly alleges that the IDF has been backing up the settlers in their actions.
Green had earlier notified the Shaarey Zedek that he was contemplating bringing his protest to the synagogue. He was told that if he attempted to enter the grounds he would be prevented from doing so. At that time, Secter Elbaze told Green that his intentions were inappropriate, declaring the synagogue to be “a house of worship dedicated to prayer, learning, community, and spiritual engagement.” Green responded that if the synagogue were willing to contact the Crown and inform them that “that there was never any legal basis for their claims that I was conducting myself inappropriately at the Asper Campus” (with regard to his earlier arrests) that he would “voluntarily refrain from carrying his informational campaign to the synagogue(s).”
Green further argues that the recent “psak” (religious ruling) by leading Israeli rabbi Rov Dov Lior, in which Lior declares that it is not merely permissible but praiseworthy for Jews to steal olives from Arab orchards….that this ruling brings his protest within the proper realm of religious discourse. He says further that if the local rabbis were willing to speak out to their congregations against the aforesaid psak, that he might have refrained from taking his campaign to their grounds.
Although Green was released on Saturday without charges, police confiscated his placard. They explained that it was being held as evidence pending an investigation by Major Crimes as to whether it constituted hate literature.
There was no further information given as to what happened at the University of Manitoba.
