Features
Taking a look inside the mausoleums at the Shaarey Zedek Cemetery
By BERNIE BELLAN I’m sure that I’m not alone in saying that I’ve long had an abiding curiosity about the two mausoleums that are located in the Shaarey Zedek Cemetery, both of which are situated not too far from Main Street.
Recently I was invited to attend the cemetery and to see what was actually inside those two mausoleums. The occasion was supposed to be a visit to the cemetery that was to be led by Rabbi Yitchok Charytan of the Chabad Lubavitch movement. Rabbi Charytan has been conducting online classes with seven participants, the subject of which has been the study of “Tanya,” a book of the Kabbalah.The classes came about as a result of a suggestion from financial planner Royle Derbitsky, who had been visited in his office by Rabbi Charytan. When Rabbi Charytan began discussing Jewish mysticism with Royle, Royle asked him whether he would consider offering regular online classes about the subject.
Subsequently, earlier this year Rabbi Charytan did begin offering classes through Microsoft Teams. During one of the classes, according to Royle, Rabbi Charytan brought up the name of Rabbi Shmuel Twersky (also known as Avraham). Rabbi Twersky, also known as the “Makarover Rabbi,” was a leading rabbi in Winnipeg who arrived here in 1927. He was considered a great “tzaddik” (righteous man).
Rabbi Charytan’s online classes have had seven regular participants, Royle told me, of whom four showed up at the Shaarey Zedek Cemetery on the afternoon of Tuesday, August 8, to see for themselves what lay inside the mausoleum. In addition to Royle, present were: Marianne Dordick, Roz Olin, and Debbie Stern. (The other members of the class are: Elliot Saunders, Earl Ashkin, and Judy Rodkin.)
Rabbi Charytan though, was unable to attend, Royle explained to the others, as he was ill that day, but Royle did read from notes that Rabbi Charytan had prepared.
While I was able to see inside – and enter into, the Twersky mausoleum, which also contained the coffin of Rabbi Twersky’s wife, Richel, I was also able to see inside and enter into the other smaller mausoleum, which contains the coffin of another rabbi, whose name was Eliyahu Grubert.
I had many questions circulating in my mind, however, including: Why these two mausoleums and no others?
Upon returning from the cemetery I began to do some research into that particular question. Within our own Jewish Post & News archives (which are accessible on our website: jewishpostandnews.ca, and which are available to anyone free of charge), I discovered quite a few references to Rabbi Twersky.
Among the most pertinent was an article written in 2012 by Myron Love, in which Myron described a tour to the Shaarey Zedek Cemetery in October of that year that was conducted by Penny Roseman. Penny had been responsible for compiling a digital archive of all headstones in all Jewish cemeteries either in Winnipeg or nearby.
Myron’s article noted that Roseman began the tour with stops at the mausoleums (miniature houses) of Rabbis Eliyahu Grubert and Shmuel Abba Twersky (and his wife, Richel), which were erected in 1917 and 1947 respectively. Roseman noted that these are the only Jewish mausoleums in western Canada. The coffins inside are enclosed in concrete, which is acceptable, Roseman pointed out, because concrete is “of the earth”.
Yet, Myron’s use of the word “acceptable” led me to wonder: Why are there only two mausoleums at the Shaarey Zedek Cemetery if mausoleums are “acceptable?” Surely, I thought, if a Jewish coffin can be housed aboveground in a mausoleum, wouldn’t others have wanted to build mausoleums for their loved ones at the Shaarey Zedek Cemetery? After all, a mausoleum certainly commands attention and, since so many headstones are also designed to command attention, wouldn’t one think there would be many more mausoleums that would have been built there? (Of course, at a certain point, space limitations would have entered into the conversation, but that didn’t emerge as a problem for the Shaarey Zedek Cemetery until quite recently.)
Upon further reading, however, it seems quite clear that mausoleums are not considered acceptable by either Conservative or Reform Jews and, according to an entry on Wikipedia, Orthodox Jews allow the construction of mausoleums only under certain conditions.
Here is what the Wikipedia entry about Jewish mausoleums says: “Most mausoleums place remains above ground inside a mausoleum crypt. Because Scripture and Jewish tradition dictate burial of the deceased in the ground, mausoleums are not commonly used by the Jewish faithful. Instead, Jewish cemetery monuments are placed over the earthen deceased.
“While earth burial is traditional, the three movements of Orthodox, Conservative, and Reform Judaism disagree over this sensitive issue. The Orthodox movement of Judaism allows no cremations or interments but mandates below-ground burial only (emphasis mine). They refer to various phrases of the Bible to determine their position. In Genesis 3:19, God says dust thou art and unto dust thou shalt return. Also, Ecclesiastes 12:7 states The dust returns to the dust as it was, but the spirit returns to God who gave it. To orthodox Jews, this means that they must be buried in the ground so they may return to dust.
“For this reason, the only Jewish mausoleum that Orthodox Jews allow is a mausoleum that extends underground,” (Emphasis mine) the Wikipedia article continues. “This is easier when Jewish monuments are built on a hillside, making Jewish cemetery monuments an entrance to the underground.”
In neither of the two mausoleums at the Shaarey Zedek Cemetery, however, are the graves buried underground. While I suppose one can accept the rationalization that coffins enclosed in concrete are “of the earth,” then why just two mausoleums and not many more, I wonder?
Features
“Lessons from the Holocaust for Today”
By HENRY SREBRNIK On April 12, I spoke at our annual Yom Hashoah memorial ceremony in Charlottetown. The last time I did so was in April 1976, in Montreal. It was, for Canadian Jews, a completely different time. Montreal was still the first city of Canadian Jewry, with Toronto a distant second. Israel seemed a secure country, having won a hard-fought victory three years earlier in the Yom Kippur War.
There were clouds gathering, true – after all the UN General Assembly had passed the “Zionism is a form of racism” the previous December, and a powerful Communist bloc led by the Soviet Union was still a formidable enemy.
Today, Jewish life has become far more precarious. Two things are essential for an anti-democratic political movement to succeed: ideological justification by academics and intellectuals, and control of the streets by violent mobs. Since Oct. 7, 2023, when Hamas invaded Israel, we have seen both.
At McGill University in Montreal, a March 21 referendum by the Law Students’ Association (LSA) supported amending the group’s constitution to boycott Israeli academic bodies, though it was deemed illegitimate by the university’s president. Similar actions are taking place across Canada. Indeed, at Vanier College, a Montreal CEGEP, it abruptly cancelled its Holocaust commemoration on March 25 because it didn’t think it could keep guests and the college community safe.
Unfortunately, we know a terrible precedent for this union of the intellectuals and the mob. Nazi ideology, too, was not formulated by street thugs. Historian Max Weinreich published his book Hitler’s Professors in 1946, noting that German scholarship provided the ideas and techniques that led to and justified unparalleled slaughter. All too many Nazi war criminals were holders of PhDs.
As historian Niall Ferguson reminds us, in an article published in the New York Free Press of Dec. 11, 2023, “Anyone who has a naive belief in the power of higher education to instill morality has not studied the history of German universities in the Third Reich.” The “final solution of the Jewish question” began, he has written, with words — “to be precise, it began as lectures and monographs and scholarly articles.”
The American writer Vivian Gornick, reviewing a book, “Turning a Blind Eye, A memoir of daily accommodation to fascism,” by the German historian Joachim Fest, about Hitler’s Germany in the 1930s (before the Holocaust), quotes this passage:
“Everyone sees that life for the Jews is gradually shutting down. Take their neighbor and good friend, Dr. Meyer: one day he can no longer subscribe to newspapers and magazines; another, he has to hand in his bicycle and typewriter; another, he can no longer keep a pet or buy flowers. Then all the Jews simply start disappearing from the neighborhood.” The Nazi march to power literally begins with shutting Jews out of public life while using academia as the heavy hand of indoctrination.
Is this slowly happening to Jews in Canada today, as they are pushed out of or refused admittance to cultural events, colleges, universities, and graduate schools, academic university positions, publishing, music, theatre, and so on? In “Canada’s Polite Pogrom,” By Jesse Brown, Atlantic, March 24, 2026, he writes: “Is a national tolerance for zealotry purging Jews from public life?” Jewish life in Canada may have “forever changed,” he argues. “I can no longer take for granted that people like me are represented in Canada’s hospitals, schools, newsrooms, and legislatures.”
We may see the quiet withdrawal of Jews from Canadian society “without any glass or bones being broken,” simply because the evidence that they are no longer welcome has become overwhelming. Another writer calls it the social and academic “shtetelization” of Western Jewry.
We even face obstruction from the Canadian government. In just the last two years, eight explicitly Jewish non-profit charities, including the Jewish National Fund, have been stripped of their ability to collect tax-deductible donations by the Canada Revenue Agency — often amid pressure campaigns from anti-Israel activists. The delisting was also celebrated by the Professional Institute of the Public Service of Canada (PIPSC), the union representing CRA workers.
We now witness continuous large “pro-Palestinian” rallies through our cities, invasions of shopping malls and thoroughfares, including intimidating behaviour against Jewish passersby. Today, police stand and watch mobs chant for Israel’s destruction, call for the genocide of its people, harass visibly Jewish citizens, and drive antisemitic intimidation deep into urban life. They now believe their job is to enforce the law only if it does not risk upsetting violent constituencies. This makes Jews expendable, because defending them risks confrontation.
And these events are not just “political protests.” At an al-Quds rally in Toronto March 14, protesters held signs that showed rats crawling out of a Star of David, depicting a Jewish man as a goblin-like creature emerging from a cave, and showing a Jewish man as a hook-nosed caricature.
Three Jewish synagogues in Toronto were hit with gunfire in one week in March. After every such incident, we hear that “antisemitism has no place in Canada.” But if that were true, synagogues would not require concrete barriers. Jewish schools would not need armed security. Community institutions would not conduct threat assessments before hosting events. Yet big city mayors like Toronto’s Olivia Chow don’t seem, to put it diplomatically, be losing much sleep over what’s going on in their cities.
The attacks on Jews, including physical assaults and social media campaigns, are part of a purposive campaign designed to make Jews think twice about gathering with other Jews, entering a synagogue, going to kosher restaurants, putting a mezuzah on the doorpost of their apartments or dorm rooms, or wearing a Jewish star around their necks. In fact people have been attacked on the street for speaking Hebrew.
If each Jewish holiday will now be seen by antisemites as an opportunity for terror, then the prognosis for diaspora Jewry is bleak. Unless things change, Jewish life in the diaspora will become more sealed off from the larger society.
We may be returning to a time that we thought was long behind us. And we are less prepared for it than our forebearers were, because they were used to living in a semi-segregated world, and expected less from the larger society. As large swaths of the Jewish community are beginning to retreat inward, the greater long-term fear is the collapse of Jewish life here altogether.
Henry Srebrnik is a professor of political science at the University of Prince Edward Island.
Features
Streaming the Diaspora: Jewish Stories in the Digital Age
The digital era has transformed how cultural narratives are created, shared, and preserved. For Jewish communities around the world, streaming platforms have become powerful tools for storytelling — enabling voices from different countries, traditions, and generations to connect in ways that were once impossible. What used to rely on local gatherings, printed texts, or regional broadcasts is now accessible globally, instantly, and interactively.
Streaming has allowed Jewish stories to transcend geography. Whether it’s historical documentaries, modern dramas, or personal testimonies, audiences can now explore a wide spectrum of perspectives — from Ashkenazi and Sephardic traditions to contemporary Israeli culture and diaspora experiences in North America, Europe, and beyond. This shift reflects not only technological progress but also a deeper need for identity, continuity, and shared memory.
A New Era of Cultural Storytelling
Streaming platforms have opened doors for creators who might previously have struggled to find mainstream distribution. Independent filmmakers, historians, and content creators now have the ability to reach global audiences without relying on traditional gatekeepers.
This has led to:
- more diverse representation of Jewish identities
- storytelling that blends history with modern perspectives
- greater visibility for lesser-known traditions and communities
As media scholar Henry Jenkins noted,
“Digital culture allows stories to travel, evolve, and find new audiences beyond their original context.”
Jewish storytelling, rooted in centuries of oral and written tradition, naturally adapts to this model — evolving while maintaining its core themes of resilience, identity, and community.
The Role of Streaming in Preserving Memory
One of the most significant contributions of streaming platforms is the preservation of historical memory. Documentaries about the Holocaust, migration stories, and cultural archives are now widely accessible, allowing younger generations to engage with history in a more immediate and emotional way.
Streaming enables:
- access to survivor testimonies and historical footage
- educational content for global audiences
- preservation of languages like Yiddish and Ladino
This accessibility helps ensure that stories are not lost, but instead reinterpreted and shared across generations.
Bridging Generations Through Digital Media
Another important aspect of streaming is its ability to connect different age groups. Older generations may bring lived experiences, while younger viewers engage through modern formats such as series, podcasts, and short-form video content.
This creates a dynamic exchange:
- elders share traditions and personal histories
- creators reinterpret these stories for modern audiences
- viewers engage, discuss, and reshape narratives in digital spaces
The result is a living, evolving cultural dialogue rather than a static archive.
Entertainment, Identity, and Digital Habits
In today’s digital ecosystem, cultural content exists alongside many forms of online entertainment. Users often move fluidly between watching series, engaging with interactive platforms, and exploring different types of digital experiences.
For instance, while streaming culturally rich content, users may also explore entertainment platforms featuring zoome slots, where interactivity, design, and engagement play a central role. Although the purposes differ, both environments reflect how digital platforms are designed to capture attention, create immersion, and keep users engaged through evolving content.
This coexistence highlights a broader reality: modern digital life blends education, culture, and entertainment into a single, continuous experience.
Challenges of Representation in the Digital Space
While streaming has expanded opportunities, it also raises important questions about representation and authenticity. Not all stories are told equally, and some narratives may be simplified or commercialized for broader appeal.
Key challenges include:
- balancing authenticity with accessibility
- avoiding stereotypes or oversimplification
- ensuring diverse voices are included
Creators and platforms must navigate these issues carefully to maintain cultural integrity while reaching wider audiences.
The Globalization of Jewish Narratives
Streaming platforms have also contributed to the globalization of Jewish stories. A viewer in Canada can watch an Israeli drama, a French documentary, or an American series — all within the same platform. This interconnectedness allows for a richer understanding of how Jewish identity varies across regions while still sharing common roots.
This global reach encourages:
- cross-cultural dialogue
- broader empathy and understanding
- new interpretations of identity in a modern context
Streaming vs Traditional Media
| Aspect | Streaming Platforms | Traditional Media |
| Accessibility | Global, on-demand | Limited by region and schedule |
| Diversity of content | High | Often restricted |
| Viewer interaction | Possible (comments, sharing) | Minimal |
| Content longevity | Long-term availability | Time-limited broadcasts |
| Entry for creators | Lower barrier | High barrier |
This comparison shows why streaming has become such a powerful medium for cultural storytelling.
Final Thoughts
The digital age has reshaped how Jewish stories are told, preserved, and experienced. Streaming platforms have turned local narratives into global conversations, allowing voices from across the diaspora to connect in meaningful ways.
By combining accessibility, diversity, and interactivity, streaming has created a new space where tradition meets innovation. As audiences continue to explore these stories alongside other forms of digital engagement, the importance of thoughtful, authentic storytelling becomes even more significant.
In this evolving landscape, Jewish narratives are not just being preserved — they are being reimagined, shared, and lived in real time across the digital world.
Features
U.S. Senate candidate from Michigan calls Israeli government ‘evil’ like Hamas
Abdul El-Sayed, doubled down on his criticism of the Netanyahu government and defended campaigning with controversial streamer Hasan Piker
By Jacob Kornbluh (Posted April 19, 2026) “This story was originally published in the Forward Click here to get the Forward’s free email newsletters delivered to your inbox.”
FoAbdul El-Sayed, a U.S. Senate candidate from Michigan, said in an interview aired Sunday that the Israeli government is as “evil” as Hamas, sharpening his criticism of Israel in the closely-watched Democratic primary.
“Killing tens of thousands of people makes you pretty damn evil,” El-Sayed told CNN congressional reporter Manu Raja on the network’s Inside Politics program. “It’s not how evil is this one versus that one — Hamas: Evil, Israeli government: Evil. We can say both.”
El-Sayed, 41, is a physician and the son of Egyptian immigrants. He is seeking to channel the energy of the 2024 Uncommitted movement, which protested the Biden administration’s support for Israel in the war against Hamas in Gaza. He is also hoping to build on the surprise success of the New York City mayoral campaign of Zohran Mamdani in taking on the Democratic establishment.
He is locked in a dead heat with state Sen. Mallory McMorrow and Rep. Haley Stevens. The primary is set for Aug. 4.
Earlier this month, El-Sayed faced backlash for appearing alongside streamer Hasan Piker, who has been accused of antisemitic rhetoric — including saying that Hamas “is a thousand times better” than Israel. McMorrow, who is married to a Jewish man, and Stevens, who is closely aligned with AIPAC, have both criticized El-Sayed.
In the CNN interview, El-Sayed defended his decision to campaign with Piker, framing it as an effort to reach voters who feel alienated from traditional politics. “My understanding of America is, it’s a place where we have freedom of speech,” he said.
The Michigan Senate race is shaping up as one of the starkest tests of the Democratic coalition and how the party navigates policy towards Israel in Congress amid the wars in Gaza and Iran. The state is home to the largest concentration of Arab Americans in the United States.
Last week, 40 Senate Democrats voted to block $295 million for the transfer of bulldozers, used by the Israeli military to demolish homes in the West Bank and Gaza; 36 of them also supported a measure to block the sale of 1,000-pound bombs to the Jewish state. It shattered a previous high of 27 Democrats who backed a similar pair of resolutions of disapproval to block some weapons transfers last year.
Sen. Elissa Slotkin of Michigan, who is Jewish, was among those who voted for the measures. In remarks as they announced their votes, Democrats highlighted their opposition to the Israeli government’s policies in the occupied West Bank, the humanitarian situation in Gaza and the war with Iran.