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University of Manitoba Faculty Association’s proposed motion opposing adoption of IHRA definition of antisemitism leads to furor within some groups in Jewish community
By BERNIE BELLAN In what became a somewhat confusing sequence of events, after much consternation expressed by various parties representing different sections of the Jewish community, a motion that had been introduced by the University of Manitoba Faculty Association to “oppose the adoption or use of the IHRA definition at the University of Manitoba and elsewhere” has apparently been put on hold for the time being.
Here is an overview of what transpired:
In an email sent to various individuals by Haskell Greenfield, head of Judaic Studies at the University of Manitoba, on March 16, Haskell wrote: “Hi. I would like to ensure that you are aware of this motion (opposing the adoption of the IHRA definition of antisemitism) that is coming before UMFA on Thursday afternoon (March 18) at 2:30. Only Board Representatives can vote, but all UMFA members are allowed to attend the meeting and speak.”
Subsequently, the (online) meeting of the UMFA board that was to have been convened March 18 to consider the motion opposing the adoption of the IHRA definition of anti-Semitism was put off until March 25.
According to Haskell, the motion opposing the “adoption or use of the IHRA definition at the University of Manitoba” had already been passed by the UMFA Executive Council (which consists of 12 members).
Upon receiving Haskell’s email I attempted to contact Greg Flemming, who is executive director of the University of Manitoba Faculty Association, to inquire as to the origin of this motion. (Apparently, according to a notice issued by UMFA, the wording of the motion came from something called AASUA – The Association of Academic Staff of the University of Alberta.)
In the header to the actual motion, the name “Academic Alliance Against Antisemitism, Racism, Colonialism & Censorship in Canada (ARC) Campaign” was also given.
It appears, therefore, that the move to oppose the adoption of the IHRA definition of anti-Semitism had been spearheaded by certain academic groups. However, when I asked Greg Flemming whether there was a particular individual in UMFA who had brought the motion forward here he did not respond.
In our last issue (March 17) we published a lengthy article by Simone Cohen Scott about the IHRA definition of anti-Semitism. In it, Simone listed the 11 examples that the definition uses to illustrate what should be considered anti-Semitic. While five of the 11 examples have not aroused any particular controversy, the six examples mentioning Israel have led to a certain amount of organized opposition to the definition, especially within academic groups.
As Jewish Telegraphic Agency writer Ben Sales noted in an article reporting on the heated debate that has been taking place with regard to the IHRA definition, especially on some university campuses, “its provisions on rhetoric around Israel have sparked contentious debate, which was heightened last year when President Donald Trump signed an executive order essentially adopting the working definition as a reference for adjudicating civil rights complaints on campus. This debate has continued even as the IHRA has emphasized that the definition is not legally binding.”
Sales’ article listed the six examples having to do with Israel:
• Accusing Jews of being more loyal to Israel or to a global Jewish agenda than to their home countries.
• Denying Jews the right to self-determination or calling Israel a “racist endeavor.”
• Applying a double standard to Israel that isn’t applied to other countries.
• Applying classic antisemitic smears, like the blood libel, to Israel.
• Comparing Israel to the Nazis.
• Holding Jews collectively responsible for Israel’s actions.
As Sales notes in his article, “The definition’s opponents say its clauses on Israel will have a chilling effect on debate around the Israeli-Palestinian conflict. They worry that in condemning some forms of anti-Israel speech, the definition will serve to label all critics of Israel, or pro-Palestinian activists, as antisemites.”
In December 2020 the University of Manitoba Students’ Union passed a resolution endorsing the IHRA definition of antisemitism.
What has happened, as Sales noted, is that the IHRA definition of anti-Semitism has sparked a heated debate, especially among academics. Subsequently, that debate has led to certain Jewish groups labeling opposition to the IHRA definition itself as anti-Semitic.
Thus, when UMFA announced to its members that a vote was to take place March 25 on a motion opposing the use or adoption of the IHRA definition of antisemitism, certain organizations, including the Jewish Federation of Winnipeg, began lobbying to have the motion dropped from UMFA’s agenda.
B’nai Brith Canada, however, was more strident in condemning UMFA for having brought the motion forward. In a press release dated March 24, which was titled “B’nai Brith Condemns Absurd Motion by University of Manitoba Faculty Association”, B’nai Brith Canada urged “the University of Manitoba’s Faculty Association (UMFA) executive to abandon a motion opposing “the adoption and/or use of the IHRA definition at the University of Manitoba and elsewhere.”
Certain individuals who are not part of UMFA, however, were invited to address members of the UMFA board, including Belle Jarniewski, who had played an instrumental role in developing the IHRA definition.
Apparently though, when the meeting of the UMFA board was convened at 2:30 on Thursday, March 25, according to Belle, “A majority of people voted in opposition to the agenda, including those from the equity and diversity committee, and so the meeting was adjourned without moving forward.”
It is not clear, therefore, where the motion by UMFA to oppose the IHRA definition of anti-Semitism now lies.
In a statement issued by the Jewish Federation following the March 25 meeting of the UMFA board, Federation spokesperson Elaine Goldstine and Joel Lazer wrote that “We are pleased to advise that today, the majority of the board of representatives of UMFA did not approve the agenda, and the meeting was adjourned. A number of concerns were raised about insufficient information and lack of consultation with broader UMFA membership on the issue.”
B’nai Brith Canada, however, took a more strident approach in condemning UMFA. In a press release issued March 26, the B’nai Brith press release was headlined: “University of Manitoba Shuts Down Absurd Motion to Ban IHRA Definition”.
The press release went on to say that “B’nai Brith Canada is pleased that a motion opposing the IHRA definition of antisemitism was defeated yesterday, on procedural grounds, at a meeting of the University of Manitoba Faculty Association (UMFA).”
Apparently though, saying the motion was defeated is incorrect, since the motion was not actually brought to a vote as members of the board did not approve the agenda for the day’s meeting.
I asked Greg Flemming though, what might lie next for UMFA insofar as the motion opposing the adoption of the IHRA definition is concerned.
He responded to me, following the March 25 meeting, saying: “No statement will be released tonight as the meeting has again been delayed.” It would seem, therefore, that there is a possibility the motion will be brought before the board again at a later date.
It should be noted that a similar motion to the one that had been brought before the UMFA board had previously been adopted by the Association of Professors of the University of Ottawa (APUO) who, in announcing the move against the IHRA definition to its members, cited “academic freedom” as its motivation.
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Limmud speaker Dan Ronis to introduce alternative way of learning about Jewish history

By MYRON LOVE The study of Jewish history – actually history in general – can be approached in any number of ways. There is the traditional yeshiva way of study, for example. Or, there is the conventional, modern, secular approach – as exemplified by Daniel Kroft (who was profiled in the last edition of the Jewish Post) – who accessed online lectures and university courses as well as readings to prepare himself for the launch of his relatively new Jewish history podcast.
Dan Ronis, who, like Kroft, will be presenting at Lummud Winnipeg on Sunday, March 23, is taking a decidedly different tack in learning about and teaching aspects of Jewish history.
A plant breeder and plant geneticist by training, Ronis, who currently lives in Saskatoon, will be giving two presentations at Limmud. His afternoon seminar will be about presenting Jewish history through the lens of a board game – specifically a visual recreation of the 70 CE Roman siege of Jerusalem.
Now board games recreating historical battles have been around for decades. (I remember as a teenager recreating the Allies’ D Day invasion of Normandy in June, 1944.)
“I have always loved chess and other board games involving strategy,” Ronis says. “With board games that recreate significant historic battles, you can actually see the disposition of the different armies in relation to each other. You can visualize the Roman siege towers, for example, the battering rams. You can visualize Judean forces sneaking out of the besieged city from time to time to launch surprise attacks on the enemy. It helps the players to understand how hard it was for both sides.“
(Ronis notes that there are other board games emulating each of the wars of modern Israel.)
Ronis’s morning presentation will be more esoteric” “No Forbidden Fruit – No Angry God” – which is also the title of one of two books he has written – the other being “Women of the Hebrew Bible: Their Stories”, (both of which are available on Amazon).
“No Forbidden Fruit – No Angry God” tells the stories of the Torah, from information he has gleaned through the practice of “channeling” through a professional medium.
“The women and men who led the way of faith, are more magnificent than is told in our writings,” Ronis claims. “That is what I believe after composing two channelled books which present those people and the events in a different light. I am pleased to be able to share some of these stories at Limmud.”
For readers who may be unsure of who or what a medium is, think of Theresa Caputo of television fame. Mediums claim to be able to converse with those who have passed on through a spirit guide. While many may be skeptical, there are also many believers.
Be that as it may, what Ronis has learned through his medium about the personalities in the Torah is certainly food for thought.
The medium through whom he gained his information is Donna Somerville, with whom he first came into contact while working for McCain Foods in New Brunswick as a potato breeder.
“I got to know some people who had consulted Donna and found what she had to say interesting,” he recalls. “Three or four years ago, I went to see her about some relationship issues and family matters. We became good friends.”
So, a few short years ago, Ronis – who grew up in Washington, D.C. within a Reform family, decided to see if Somerville, who now lives in Halifax, could also channel biblical figures. “We had nine or ten sessions and the results were fascinating,” he recalls. “She described real people.”
The sessions, he notes, focused largely on the five books of Moses. He reports, for example, that she vouched for the reality of Adam and Eve – but suggested that Noah was an amalgam of three God-fearing men who each built arks. One of the three was the story-teller.
He adds that the flood was largely restricted to the northern hemisphere.
“My questions were open-ended,” he says. “Donna, for example, provided intriguing new information about the story of Esther.”
Ronis notes that he was particular interested in stories of women in that long ago era because they have been largely overlooked in Jewish writing.
For the first book he recounts, he recorded the sessions on audio and video before transcribing the information. For the second book, he had free software which allowed him to change the text on the fly.
Readers who may be interested in attending Limmud this year can call 204 557-6260 or email coordinator@limmudwinnipeg.org. Ticket prices are $55 for the full day (which includes lunch and snacks) or $30 for a half day.
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Congregation Etz Chayim’s new Chief Operating Officer is embracing the meaning of Jewish life

By MYRON LOVE In her new role as the Chief Operating Officer of Congregation Etz Chayim, Morissa Granove is focused on the future of synagogue life. She is also committed to creating meaningful Jewish experiences for herself, the synagogue’s members, and Winnipeg’s Jewish community. “We will be working to create something special for everyone at every age with a special focus on engaging the younger members of our community,” she says.
Granove, who was appointed to the position just six weeks ago, is herself an example of a younger person who has rediscovered meaning in community and has taken on a leadership role. It is heartening to see a growing number of younger community members assuming leadership roles in our communal institutions and bodes well for the future of our Jewish community.
The daughter of Bruce and Dina z”l Granove, Morissa grew up in Garden City. She attended Peretz School, Talmud Torah, and Joseph Wolinsky until the end of Grade 9, before attending high school at Garden City Collegiate. After finishing school, she joined her father in business at the Work Boot Factory Outlet Store Ltd. on Regent Avenue, which first opened in 1989. Over the years, Morissa came to assume the management responsibilities.
In 2015, she reports, she stepped back from day-to-day management of the business. Her father Bruce was retired, and her wife, Laurie McCreery, took charge of the daily operations, while Morissa continued to have input and oversee things from afar.
Morissa Granove has been on a spiritual quest since 2003. She notes that she has studied various Eastern philosophies and healing practices over the past 20 plus years. In 2015, she began a private practice that she still maintains in which she helps others overcome being overwhelmed emotionally, using easy-to-learn skills and simple steps that continue to support Morissa herself daily. “I was learning what it means to live a truly good life, and as a deeply sensitive person, I was seeking out how to better control my emotions so they would no longer control me,” she says. Many of the same skills that have supported her personally were also key to her success in business, she adds.
While Granove grew up attending the Beth Israel Synagogue, which later merged with Congregation Etz Chayim (and the Bnay Abraham Synagogue) 25 years ago. She, as with many of her contemporaries, had drawn away from Jewish life as it relates to synagogue attendance. It was the sudden passing of her mother, Dina z”l, that brought her back to shul, she explains.
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“I found coming back here after mom died gave me a great sense of comfort and a strong feeling of belonging,” she recalls. “I didn’t expect that.”
Initially, she took on the role as the Etz Chayim’s “Spiritual Concierge & Director of Lifecycle Events.” “I am looking forward to building on our traditions and history,” she says.
It is just over a year since Congregation Etz Chayim moved into its new home at 1155 Wilkes Avenue in south Winnipeg, after 70 years on Matheson Avenue in north Winnipeg. The move was a long time coming. The building needed a lot of upgrading and, with 70% of the membership and 80% of the younger families living south, it made sense to relocate to where the membership is.
“By being closer to our membership, it has made it easier for more people to be involved.” the new Chief Operating Officer notes, “We are getting good numbers coming for Shabbat services. We are seeing more people coming by the office. We are getting a steady stream of new people coming in for exploratory visits, and we are having more young families getting involved in our incredible programs.”
Granove has observed that moving Etz Chayim south has turned out to be so much more than simply moving from point A to point B. Rather, she notes, “the move gave us the opportunity to look at how we can operate more efficiently and effectively. This is so much more than a new location. It is a new opportunity.” At the new Etz Chayim, she continues, “we are able to offer meaningful Jewish events and programming for all age groups in a convenient location.”
She cites, for example, the synagogue’s new USY (United Synagogue Youth) program – in conjunction with the USCJ (United Synagogue of Conservative Judaism) – of which Etz Chayim is a member – for teens which, she reports, has drawn a good number of participants, and is growing. She has also had requests for more seniors’ programming and is excited to be working on some new initiatives for the coming months. As she often says, “Stay tuned.”
“I have been wondering for some time if the synagogue (in the generic sense) could go back to the days when it was a centre of community life,” she muses. “I think we can!”
“I hope that our members come to view Etz Chayim as a home away from home for themselves and their family, just as I have,” Granove says. “I am committed to working for our community and we will continue to create more and more reasons for others to choose Congregation Etz Chayim as a home for their religious needs and community connection.”
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Young pediatrician Daniel Kroft and his Jewish history podcast

By MYRON L0VE It has been said that if you want to make sure to get something done, give the task to the busiest person in the room. That adage would certainly apply to Daniel Kroft.
Although only 30 years old, Daniel, the son of community leaders Jonathan and Dr. Cara Kroft, has emulated both of his parents by being a community leader as well as a pediatrician. In the former category, Daniel is a member of the Jewish Federation of Winnipeg’s Community Planning Committee (His father, Jonathan, is a Past President of the Federation).
The younger Kroft is also a co-founder of the Manitoba Maccabim – a young Jewish advocacy group. He recently joined Belle Jarniewski, executive director of the Jewish Heritage Centre of Western Manitoba, in a presentation to the Internal Medicine Department of Health Sciences Center on the subject of antisemitism.
Professionally, the Gray Academy graduate (class of 2012) is a member of a clinic run out of St. Boniface Hospital, is on staff at the Children’s Hospital, puts in time at the Health Sciences Centre, and serves as a consultant pediatrician at Brandon’s regional hospital. He also takes trips to northern Manitoba to offer his services.
In addition, he is a member of the Jewish Physicians Association of Manitoba.
With all that on his plate, you wouldn’t think that Kroft would have time for much else. If so, you would be wrong. Four years ago, he launched a new initiative, a podcast – “The Jewish Story” – intended to teach interested listeners about Jewish history.
The idea came to him, he says, back in 2021, when he was still a medical student. “It was the time when Black Lives Matter was in the news,” he recalls. “At med school, we were learning all about Black history and Indigenous history. I realized that I actually didn’t know much about my own Jewish history.”
The first source he turned to was the Anglo-Jewish historian Simon Schama and his book, “The Story of the Jews”. He followed up with online courses from Oxford and Harvard as well as a lecture series led by prominent historian Henry Abramson.
Setting up a podcast, he notes, required another learning curve. “It takes me about a year to do the research and organize my podcasts,” he reports. “I had to learn how to do a podcast and about which equipment to buy. I set up a recording studio in a room in my house.”
On his website (rss.com/podcasts/thejewishstory/), Kroft describes “The Jewish Story” as “a Jewish history podcast for the 21st century”. “We use the latest in archaeology, linguistics and historical methods to sculpt the history of the Jewish People from the exodus from Egypt until the present,” he notes.
He started his series of podcasts going back to the beginning – from the earliest evidence of Jewish existence through the establishment of the Jewish kingdom, its conflicts with neighbouring empires, to its destruction by the Babylonians.
And that is just the first episode.
The first season – seven episodes – encompassed Jewish history up to and including the Roman invasion of Jerusalem and destruction of the second Temple in 70 CE. Kroft points out that some of his podcasts feature guest commentators. In his first season, for example, in the third episode, he interviews Rabbi Matthew Leibl about the relevance to modern Jewish life of the first eight centuries of Jewish history.
In the seventh episode, he discusses with his former elementary school teacher, Sherry Wolfe Elazar ,what lessons modern Jews can learn from the Greco-Roman period for Jewish history.
The second series of podcasts focuses on the development of Jewish life in the first centuries after the Diaspora and the effects of the new Christian and Muslim religions on the Jewish people. The seventh and last episode of season two features Rabbi Anibal Mass, the spiritual leader of the Shaarey Zedek Synagogue, talking about a wide range of subjects ,including the breakaway Karaites, he definition of Jewish music, and how technology has shaped modern Jewish practice.
The third season covers the 11th-15th centuries while the most recent series of episodes spans the period from 1500 to 1650. Kroft reports that the next group of podcasts will provide an overview of Jewish life in the 17th and early 18th centuries, including the beginnings of Jewish life in North America.
I asked Kroft when he finds the time to work on his podcasts. His response: in his spare time – weekends and holidays.
The podcaster reports that when he started, he was getting 30-40 listeners per episode. Now his numbers are up to 200-300 from all over the world.
For readers who may want to hear Daniel Kroft’s story in person, he will be one of the presenters at the upcoming Limmud Winnipeg. Kroft will be presenting on Sunday, March 23, at 1:30 at the Campus.
For more information aboutLimmud, contact coordinator@limmudwinnipeg.org or 204-557-6260
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