Features
New book by former Winnipegger suggests introducing new “rituals” into divorce as a way of easing the pain
“Moving Forward – An Ancient Divorce Ritual for the Modern World”
By Dr. Marilyn Beloff
Available on Amazon Books
Reviewed by RAYMOND HALL
Introduction: Dr. Marilyn Beloff, PhD is a collaborative divorce coach, child specialist, divorce mediator, and marital and family therapist. A native of Winnipeg, she presently lives and works in Vancouver, BC.
Guilt. Shame. Fear. Self-doubt. Self-pity. Denial. Anger. Confusion. Frustration. Aloneness. These are but a few of the emotions that invariably accompany marital breakdown and divorce, an event that is now experienced by almost one in two adults at least once in our lives. These emotions abound regardless of whether that breakdown occurs with the suddenness of a shattering glass, as in the exposure of infidelity, or more slowly from a gradual fading away of romance and mutual commitment, or simply from any number of growing irreconcilable differences.
In contrast to almost all other major life events–childbirth, bris, baptism, birthdays, graduation, marriage, and even death–in which we engage in rituals of either celebration or mourning and in which we mutually express an effusive sharing of human compassion, marital breakdown is almost invariably devoid of ritual, despite being one of life’s most traumatizing events. At the very moment where a susceptible adult most needs friendship, understanding, compassion and support, he or she is left instead with emptiness, or worse, ostracism. The divorce decree arrives in the mail.
In this groundbreaking seminal work, Dr. Beloff, using her extensive practice and experience in Depth Psychology, challenges this gaping hole–the predominant absence of ritual and social convention accompanying marital breakdown. It doesn’t have to be this way, she asserts. There is an effective alternative.
She shows that it is possible for one to find inner peace and needed closure in order to be able to let go, to move forward as a whole person, without being burdened with the emotional baggage of separation and divorce, by fully engaging in an effective ritualistic process. Using the rubric of the Jewish ‘Get,’ the compulsory ritual required prior to re-marriage in the Jewish faith, as a launching point, she posits a better process.
As she demonstrates first by discussing her own painful marital breakdown and then by weaving seven individual ‘tapestries’ (testimonials) into a comprehensive thesis, an effective ritualistic process that addresses the need for closure can also provide an enrichening existential experience.
That experience can evolve both in a spiritual sense and in an integral sense by reconfirming one’s personal dignity and inherent self-worth. An effective ritual, therefore, can not only provide closure but can act as a catalyst to future personal growth. Most importantly, this process need not be limited to orthodox religious practices–rather, it carries with it broad social psychological implications applicable to secular and traditional religious practices as well as to conventional therapy.
The ‘tapestries’ described in Moving Forward document a wide gamut of conflict and general dissatisfaction with the traditional Jewish ‘Get’. As both she and her subjects explain, the Get procedure varies widely by level of orthodoxy, by geography and by local practice. It has both a ‘shadow’ side and a ‘healing’ side. In its more orthodox form it is criticized as being overly structured, one-sided, impersonal and blatantly sexist.
That criticism appears to be well-founded. Words in the required recitation of the ancient Hebrew ritual that say, “I chase you from my house…” obviously do little to provide emotional or intellectual comfort to a woman facing the aloneness of an uncertain future.
In my view, however, the strength of this book lies in the lessons provided from those describing the healing elements of such a ritual, as well as from Dr. Beloff’s reflections on the suggestions made by those who passed through the process–especially the suggestions made with respect to actually creating a ritual that provides a more egalitarian and fulsome experience that enables not only sanctified closure, but also emotional closure that encompasses forgiveness, independence and a rebuilding of dignity and strength, for both spouses.
In my own law practice, I know of very few clients or lawyers involved in family law matters who would describe themselves as being happy with the ultimate resolutions generally provided through the legal system, especially in matters of child custody and access. I have come to assume that in cases involving separation and divorce, there are no winning clients–everyone loses. And losing engenders buckets of long-lasting negative emotions.
Although alternative dispute resolution processes such as mediation and arbitration can provide effective alternatives to expensive, protracted court proceedings, they are still adversarial in nature. Consequently, they often do little to minimize the significant adverse emotions engendered in both parties to a marital breakdown–emotions that invariably are carried forward long after the legal process has ended.
Those adverse emotions obviously impose constraints on one’s success in moving forward. As a result, any process that facilitates emotional closure and personal reconciliation could be of immense assistance, especially if that process is spiritually based, if for no other reason than that it is undertaken willingly by both parties with the objective of attaining personal emotional and spiritual peace.
What do these ‘tapestries’ instruct? What lessons can be learned?
First, on marital breakdown, legal processes alone are wholly insufficient to provide critical emotional closure to those who, regardless of whether they realize it or not, could use help. There often is a fundamental need for emotional support and encouragement for both parties to the breakdown, regardless of the cause of the breakdown.
Second, traditional spiritual services, where they exist, can be helpful but their effectiveness in providing healing is often short-circuited by the application of unquestioned rote protocol, impersonal attention by strangers to the participants, and dicta suffused with gender inequality.
Third, there is no “one process fits all” solution to what individuals truly need to begin the healing process. But therein lies the key. The most striking examples of successful transformation cited in these ‘tapestries’ occurred in individuals who took an active and creative role in designing and executing their own ritual of liberation: choosing trusted witnesses, and, for example, having those witnesses symbolically tie and untie knots. But above all, carefully drafting one’s own recitations to either supplement or to supplant the existing ritual processes.
Direct personal involvement in constructing and executing an appropriate ritual dialogue bridges many of the inadequacies in effecting a healthful transformation. The more that the individual embraces the kavannah, the intention or sincere commitment of the heart to letting go, the easier and more effective the resulting transformation. The more that the individual involves close personal friends in the ritual, the greater the comfort moving forward.
Moving Forward, an appropriately-titled contribution to social psychology, is essentially about helping separated individuals successfully achieve a critical, deep personal life-changing transformation that will assist them to pursue a future that is largely unencumbered by remorse, antipathy and illusions of fantasy at a critical stage in their lives.
Dr. Beloff has opened a vital door to that healing. But as always, it will be up to individuals to actually walk through that door, in their own way.
Raymond Hall was called to the Bar by the Law Society of Manitoba in 1988 and is now a practising member of the Law Society of B.C.
Features
Today’s Antizionism is Jew-Hatred
By HENRY SREBRNIK The Jewish world has grown darker. I’m not going to compare the anti-Jewish hate that has spread across this and other countries since October 7, 2023, to the Holocaust, but we know that Jewish life has become far more precarious. And so much of the hatred flies under the rubric of so-called “antizionism,” with people claiming that this isn’t “antisemitism.” But this is a false dichotomy. And we know it when we see it.
“Antizionism” is not about the now arcane historical debates that occurred mainly within Jewish communities from the 19th century through 1948, in which those who became Zionists sought to actualize the Jewish ties to biblical Israel and recreate a modern state. By “Zionists,” today’s enemies are not referring to supporters of the 19th century self-liberation movement of the Jewish people, whose goal was to establish a national home. They known little of this history. They’ve never heard of Theodor Herzl, Ahad Ha’am, Ber Borochov, Ze’ev Jabotinsky, or Chaim Weizmann.
As a derogatory slur, a pejorative, it simply means “Jew,” the way earlier words, now archaic, used to. Some call Jews “Zios.” They mean the Jewish people, who exist in opposition to everything good in the world, and who are figures of emblematic wickedness. In this they simply update what Nazis said a century ago. Hitler, too, was an “antizionist,” along with his racial antisemitism. It attacks Jews, here in Western countries like Canada – in the cities where they live, in the universities they attend, in the publishing houses where they send their manuscripts, and in the entertainment world where they act and sing.
Note that it calls itself antizionism, not anti-Israelism, so that the net can grab virtually every Jew who simply wants to see Israel not destroyed – and that’s the vast, vast majority. We Jews know what it means, regardless of what our enemies claim. Would anyone think that the term antisemitism means hatred of Semites?
Clearly a ludicrous idea; it was invented in the 19th century by a German Jew-hater, Wilhelm Marr, to make it sound more “racially scientific.” No one is fooled by that, of course, nor should they be by so-called “antizionism.” In its effects, it is for Jews a distinction with a negligible difference. It is meant to portray Jews as villains, and while it may fool some gullible people, it will deceive very, very few of us.
After all, as Michel Coren noted in “Roald Dahl’s Antisemitism Feels Painfully Familiar,” in the British magazine the Spectator March 16, “most Jewish people do in fact to varying degrees support Israel, partly because centuries of bigotry, violence, massacre, and attempted genocide have given them little alternative. They may oppose Israeli policy, may condemn the current government, may even want radical compromises, but there’s still support. And in the current climate of leftist and Islamist triumphalism, it’s all Zionism and none of it acceptable.”
Anti-Zionism is marked by three core “libels”: that “Zionists” are colonizers, guilty of apartheid, and committing genocide. (Actually, the only time we were settler-colonialists was when we conquered Canaan, but that was God’s doing!) Anti-Israel activists incorporate historical manifestations of anti-Jewish discrimination under the guise of anti-Zionist political activism, from the blood libel to Nazi-era tropes, mixed with contemporary academic theories. Anti-Zionism acts as a container for these historical tropes, blending them together with progressive talking points.
George Washington University professor Daniel Schwartz, in “Vocabulary Lesson,” Jewish Review of Books, Spring 2026, describes a pro-Palestinian demonstration in 2025 at his campus where a student held a placard with Israel at the center and spokes radiating outward to other evils: imperialism, white supremacy, even reproductive injustice. “This is not garden-variety political criticism of Israel policies or conduct. It invokes a symbolic architecture in which the Jewish state becomes the universal source of global suffering — a structure with deep resonance in antisemitic thought.”
Scholars argue that it is the third major iteration of discrimination against Jews. The first was anti-Judaism, based on religion, the second was antisemitism, focused on race, and the third, anti-Zionism, is a hatred of Jewish peoplehood.
“Anti-Zionism transforms the very meaning of Zionism,” contends Adam Louis-Klein. “The Jew is reconstructed through a new symbolic logic and a new repertoire of stereotypes.” Where antisemites invoked the pseudo-biological figure of “the Semite” to cast Jews as an Oriental race infiltrating the West, anti-Zionists invoke the authority of the social sciences to recode the Jew as the “Zionist,” a European colonizer destined to commit genocide of a non-European population.
“Erasing Jewish indigeneity and severing Jewish belonging to the land of Israel, anti-Zionism transforms the race polluter of antisemitism into the white settler of anti-Zionism,” he asserts in his March 24, 2026 Free Press article “Yes, Anti-Zionism Is Discrimination.”
For this reason, he writes, it’s imperative that organizations and institutions committed to protecting Jews and fighting the scourge of Jew-hatred start condemning—clearly and without apology—antisemitism and antizionism. This goes to the moral core of the matter: the right of Jews to a homeland versus the bigotry of those who deny them that right.
After the Holocaust, explicit Jew-hatred became unfashionable in polite society, but the impulse never disappeared. The workaround was simple: separate Zionism from Judaism in name, then recycle every old anti-Jewish trope and pin it on “the Zionists.”
Henry Srebrnik is a professor of political science at the University of Prince Edward Island.
Features
Artificial Intelligence, Sports Data, and What It Means for Community Values
Artificial intelligence is becoming an increasingly visible part of modern life, shaping how information is analyzed and decisions are made. While often discussed in fields such as healthcare, finance, and education, sports analytics provides a particularly clear example of how these systems function in real time. For many readers, the relevance of this topic goes beyond sports itself and speaks to broader questions about technology and community values.
Within Jewish communities, where education, critical thinking, and ethical responsibility have long been central principles, the rise of AI invites meaningful discussion. Understanding how automated systems operate is not only a technical issue but also a cultural and intellectual one. In global digital environments, references to platforms such as 1xbet Republic of Ireland often appear in discussions about real-time data processing, illustrating how widely these technologies are applied.
From Human Judgment to Algorithmic Thinking
Traditionally, interpreting sports performance required human observation and experience. Analysts would review statistics, assess player form, and make informed judgments based on knowledge built over time. While this method remains valuable, it is now being supplemented by artificial intelligence.
AI systems can process large volumes of data instantly, identifying patterns and trends that might otherwise go unnoticed. This shift reflects a broader movement toward algorithmic thinking—where decisions are increasingly informed by data rather than intuition alone.
For communities that place a strong emphasis on learning and inquiry, this raises important questions. How should data be interpreted? What role should human judgment continue to play? And how do we ensure that reliance on technology does not replace thoughtful analysis?
What AI Systems Analyze
Modern AI models draw on a wide range of data inputs to generate insights. In the context of sports, this includes:
- real-time performance data
- historical comparisons
- individual player metrics
- behavioural patterns
- external conditions
The ability to integrate these variables allows AI to produce highly detailed assessments. However, it also creates a layer of complexity that is not always easy to understand.
This challenge is particularly relevant in educational settings. As younger generations become more familiar with technology, there is a growing need to teach not only how to use these systems, but also how to question and evaluate them.
Ethics, Transparency, and Responsibility
The increasing role of AI naturally leads to ethical considerations. In Jewish thought, concepts such as responsibility, fairness, and accountability are deeply rooted and widely discussed. These ideas are highly relevant when considering how automated systems are designed and used.
One of the key concerns surrounding AI is transparency. When decisions are made by complex algorithms, it can be difficult to understand the reasoning behind them. This raises questions about trust and oversight.
Ensuring that AI systems are used responsibly requires a balance between innovation and ethical awareness. Community dialogue plays an essential role in this process, helping to define how technology should align with shared values.
A Community Conversation About the Future
The use of artificial intelligence in sports analytics may seem like a narrow topic, but it reflects a much larger transformation. Across many areas of life, data-driven systems are becoming the norm, influencing how information is processed and decisions are made.
For Jewish communities, this moment presents an opportunity for reflection and engagement. By approaching technology with curiosity, critical thinking, and a strong ethical framework, it is possible to better understand both its potential and its limitations.
Ultimately, the conversation about AI is not just about technology. It is about how communities adapt, preserve their values, and shape the future in a rapidly changing world.
Features
The moral degradation of Israel’s far-right is even worse than you think
By Dan Perry (Posted March 27, 2026)
This story was originally published in the Forward. Click here to get the Forward’s free email newsletters delivered to your inbox.
This week, an Israeli Knesset member said something that should have been shocking, horrifying and unanimously condemned.
“I stand behind IDF soldiers in every situation,” said Yitzhak Kroizer, a member of the ultranationalist Otzmah Yehudit Party. Even if the “collateral damage is children or women — it does not matter to me.”
“In Jenin, there are no innocent civilians,” he added. “In Jenin, there are no innocent children.”
Kroizer was referring to a genuine tragedy: The killing of almost an entire Palestinian family by Israel undercover forces on March 15, near the village of Tammun. The forces opened fire on the family’s car as they returned from a shopping trip. Waed Bani Ohde, her husband Ali, and two of their young children Othman, 7, and Mohammed, 5, were killed. Two sons survived. The army says the car accelerated toward the forces; Palestinian witnesses say the IDF gave no warning before attacking.
It is tempting to dismiss statements like Kroizer’s as the rhetoric of the extreme. Indeed, I often find myself making that point when talking to people inclined to think the worst of Israel: They do not represent the majority, and not even the immoral government of Prime Minister Benjamin Netanyahu.
But that, while true, is becoming a little too pat.
For it is also true that as time goes, as the wars continue and hearts harden, what Kroizer articulated is a moral framework that is steadily taking hold in the Israeli right.
That’s why the statements were not condemned by anyone associated with the government. And, indeed, Israeli far-right activists responded to the deaths with social media posts rejoicing in the death of the unarmed “terrorists.”
No senior Israeli official apologized for the shooting. No one said publicly that even if the soldiers believed they were acting under threat, the killing of two children demands something more than a routine internal review.
No official has even conceded that this type of event might contribute to agitation and instability in the West Bank, and perhaps spark another uprising. Set empathy aside; even enlightened self-interest is beyond the current Israeli government.
Yes, an investigation has been opened. But military investigations almost never lead to concrete action against the troops. A Guardian report this week revealed that no Israeli citizen has been prosecuted for a killing in the West Bank since 2020, despite a radical uptick in violence; settlers and police have already killed 10 Palestinian civilians this month alone.
The undercover soldiers, especially, are something like the real life version of the international hit Fauda, widely admired for their counter-terrorism activity. There is little appetite for throwing the book at them.
So while it’s tempting to chalk this up as just another tragedy in a long list of tragedies on both sides, it is actually much more: a devastating manifestation of something fundamental — not just a personal tragedy but a national one.
That’s a tragedy I’ve seen unfolding slowly, since even before the Hamas attack of Oct. 7, 2023.
I’ve seen it in the rhetoric of far-right leaders like cabinet ministers Itamar Ben-Gvir and Bezalel Smotrich. But I’ve also seen it firsthand, as when I found myself on wartime television panels where I was besieged by right-wingers enraged at my assertion that innocents have been killed during the war in Gaza. I challenged one of them about whether this idea would include a two-week old baby.
“OK, maybe not the baby!” he conceded, unhappily.
The descent of part of Israeli society into this unforgivable lack of compassion is, some have argued, an inevitable outcome of indefinite control over the Palestinian territories. For years, warnings that rule over millions of disenfranchised Arabs would mutate Israel’s character were treated as excessive, even hysterical.
Israel was not a colonial power in the classic sense, its defenders argued; it was a democracy under siege, navigating impossible dilemmas. The West Bank may be “occupied” but that was justifiable because of the threat its near proximity posed. Israel’s actions might be harsh, but they were necessary, the argument went. It was said that the country’s moral core, despite pressures, would remain intact.
The initial signs after this latest tragedy are not exactly reassuring. Far from condemning Kroizer, as they rightly should have, the cabinet convened this week to offer his party a great gift: the legalization of 30 illegal settlement outposts, including some in “Area A,” which is supposed to be under full Palestinian control.
Israel did not begin this way. Its founding story was deeply bound up with an acute awareness of the need to maintain morality. The early Zionists envisioned a country that would be a “light unto the nations.”
As occupation has become an entrenched reality, most Israelis have wanted to look away; the problem is too complicated. This position may not be possible for much longer. The moral rot is too extreme. But the good news is that it has not infected everything and everyone. Israel’s public broadcaster devoted a segment to the Palestinian family’s tragedy, characterizing Kroizer’s statements as a disgrace.
The humanistic ideas through which Israel once judged itself have eroded. We must now hope that they won’t entirely vanish.
Dan Perry is the former chief editor of The Associated Press in Europe, Africa and the Middle East, the former chairman of the Foreign Press Association in Jerusalem, and the author of two books about Israel. Follow his newsletter “Ask Questions Later” at danperry.substack.com.
The views and opinions expressed in this article are the author’s own and do not necessarily reflect those of the Forward. Discover more perspectives in Opinion. To contact Opinion authors, email opinion@forward.com.
This story was originally published on the Forward.