Features
The late Rabbi Zalman Schachter’s time in Winnipeg recalled at lively evening hosted by Jewish Heritage Centre
(This article originally appeared in the Dec. 21, 2016 issue of The Jewish Post & News) By BERNIE BELLAN
It was billed as an evening that would be devoted to “Rabbi Zalman Schachter and the Winnipeg origins of the Jewish Renewal Movement”.
Like just about everything else associated with the late Rabbi Schachter (who died in 2014 at the age of 90), it was an evening not without controversy.
The Jewish Heritage Centre promoted the program, which was held Monday, Dec. 12, in the Multipurpose Room of the Asper Campus, as part of “its synagogue series connected with the Synagogues Exhibit at the Asper Campus.”
With the ever-clever Prof. Dan Stone serving as host, the audience of over 100 was treated to a series of reminiscences about Rabbi Schachter’s 19 years spent in Winnipeg (from 1956-75) – a time that paralleled the advent of the “New Age” movement, also a time during which the use of hallucinogenic drugs became highly popular among young people.
The evening featured three main speakers: Rabbi Alan Green, who was given his “smichah” by Rabbi Schachter; Prof. Justin Jaron Lewis, an expert on Hasidism and the organizer of an interview project centering around Rabbi Schachter’s time in Winnipeg; and Alexandra Granke, a graduate student at the University of Manitoba in the Department of Religion, whose Masters thesis dealt with the influence Winnipeg’s Jewish community had on Rabbi Schachter’s thinking.
There was also a contribution from Murray (Moish) Goldenberg, who was a protégé of Rabbi Schachter’s. Goldenberg read a poem devoted to the late rabbi’s memory.
Following the speakers’ presentations, Dan Stone invited anyone in the audience who wanted to tell of their own experience with Rabbi Schachter to speak up. One by one individuals told stories about how Rabbi Schachter touched their lives.
Lest anyone reading this think that the evening was nothing more than a love-in for Rabbi Schachter, however, there were some negative notes struck as well. Although he was undoubtedly a man of great charisma, Zalman Schachter had his detractors. Two themes mentioned several times, both by the featured speakers and audience members, coursed through recollections of his time spent in Winnipeg: his faithlessness when it came to his relationships with women, and his overt championing of drug use.
Following is an account of some of what was said:
Rabbi Green who, Dan Stone told the audience, will be leaving Winnipeg in 2018 to move to Fairfield, Iowa – the centre of transcendental meditation, described first meeting Rabbi Schachter in Los Angeles in the 1970s.
In time, Green became a devout follower of Rabbi Schachter’s, culminating in his receiving his smichah from Rabbi Schachter in Philadelphia, where he found the rabbi “surrounded by a bunch of old hippies” – some of whom “were leaders of the New Left in the 1960s.”
“My first class with him,” Rabbi Green said, “was kind of a Sinai movement for me. It literally took my breath away.”
Rabbi Schachter had a multitude of interests, including “Jewish mysticism, humanism, and modern psychology” among others, noted Rabbi Green. As well, “he was fluent in many languages.”
What impressed Rabbi Green quite deeply, he said, was how Rabbi Schachter “brought together Judaism and Indian mysticism”.
“How often we let fear get in the way of Jewish mysticism,” Rabbi Green said Rabbi Schachter once told him.
Turning to the subject of the Jewish Renewal Movement and Rabbi Schachter’s central role in that movement, Rabbi Green observed that “there are now hundreds of Jewish Renewal rabbis – most of them ordained by Rabbi Schachter.”
It was in Winnipeg, Rabbi Green noted, that Rabbi Schachter “created the first rainbow talit”. It was also here that “the interface between psychedelic drugs and spiritual practice” first took root among Rabbi Schachter and his many followers.
Rabbi Green commented, however, “that I always found this phase of Rabbi Schachter’s life to be somewhat embarrassing”.
Following Rabbi Green’s presentation, Justin Jaron Lewis took the podium to offer some observations about Rabbi Schachter’s time in Winnipeg. Lewis noted that Rabbi Schachter’s own autobiography has relatively little to say about the time he spent here, even though it was a fairly lengthy period. As well, the Wikipedia article about the rabbi barely mentions his time spent in Winnipeg, Lewis also observed.
It was partly because of that vacuum, Lewis explained that, at the behest of his colleague in the Judaic Studies program at the University of Manitoba, Ben Baader, Lewis embarked upon the creation of an oral history project devoted to gathering “memories of Rabbi Schachter during his Winnipeg years.”
With contributions from 28 different individuals, all of whom whose lives were touched by Rabbi Schachter at some point during his time spent in Winnipeg – as the director of Hillel, as the representative of the Lubavitcher Rebbe, as a Professor of Religion, and in the many other roles he played, interviews were gathered. Those interviews now reside in a collection put together at the University of Colorado in Boulder (where Rabbi Schachter spent the final years of his life).
(If you would like to listen to any of those interviews simply Google “Winnipeg Jewish renewal”. According to Lewis, however, some of those interviews are not entirely positive in the impressions some interviewees had of Rabbi Schachter.)
The fact that Winnipeg seems to have been almost deliberately obscured in any writing, either by Rabbi Schachter himself or others writing about him, is somewhat of a puzzle for Lewis. After all, he observed, it was here that Rabbi Schachter “began the chaotic and colourful phase of Judaism that became so important in his later years.”
Perhaps it was the shroud of controversy that surrounded him while he was here that led to Rabbi Schachter’s downplaying the time he spent here but, as Lewis suggested, “over time the world has forgiven him even though he left Winnipeg under a cloud”.
It was left to Alexandra Granke to fill in some of the blanks that others have found when it comes to knowing more about the time Rabbi Schacter spent here.
As Granke explained, she was “the first person to have listened to all 28 interviews about Rabbi Schachter” that Winnipeggers gave. (By the way, if you have something you’d like to tell about Rabbi Schachter, you can still get in touch with Justin Jaron Lewis, who said he would love to hear from anyone else who might have something to contribute to the oral history project. He can be reached at Justin_Lewis@umanitoba.ca .)
In analyzing Rabbi Schachter’s often controversial stay in Winnipeg, Granke observed that “there was an air of inevitability about Rabbi Schachter’s break with the Lubavitch movement.”
Granke referred to an interview given by Abe Anhang, who talked about Rabbi Schachter’s use of LSD as the reason for his departure from the Chabad movement.
“His use of LSD runs through many of the other interviews,” Granke noted. Yet, she was “surprised by the relative nonchalance of many of the interviewees” toward Rabbi Schachter’s prolific drug use.
In fact, one interviewee mentioned how she was first introduced to “weed, mescaline, and cocaine” by Rabbi Schachter.
Rather than simply dwell on this aspect of Rabbi Schachter’s life though, Granke observed that many interviewees spoke of how he “opened up his group of followers to a different understanding of Judaism.”
“Doing drugs for him was not something fun,’ Granke noted. Rather, “for him it was about a way to reach a higher level of spirituality.”
Turning to yet another oft-criticized component of his life, Granke did refer to Rabbi Schachter’s having “fathered ten children with a variety of women.”
Yet, despite his somewhat notorious reputation, Granke suggested that others “were willing to overlook his lapses in moral judgment because he was so accepting of others.”
Although Reb Zalman, as he came to be known affectionately by his devoted followers, may have “been the opposite of what was expected of rabbis in Winnipeg,” his “dedication to people” is what seems to have been the mark that he left most often upon others.
“Reb Zalman always had time for others,” was a common refrain through the interviews, Granke said.
As one interviewee suggested, Rabbi Schachter’s form of spirituality, which he formulated while he was in Winnipeg, was “Buddhist chakra meeting Jewish sphirot”.
“He was a Jewish practitioner in a universal soul,” said one interviewee.
Granke referred to the interview given by Len Udow, who suggested that the pain of Rabbi Schachter’s wartime experience (when he fled first from Vichy France, then to Belgium, where he was “one step ahead of the Gestapo”) dissipated during moments in which he was engaged in prayer. “It was as if all the pain of the war was dispelled by the sudden connection with his many ancestors.”
Murray Goldenberg mentioned Rabbi Schachter’s having taught him the blessing for marijuana: “shehakol neheyeh b’dvaro” (who brings about everything by his word).
Yet, as I noted earlier, not everyone was so rosy-hued in their memories of Rabbi Schachter. David Wilder suggested that “the reason he (Rabbi Schachter) doesn’t mention Winnipeg in his writings is because of his situation with his family. His kids didn’t speak to him,” Wilder said (because of their father’s having left their mother to take up with the daughter of a well-known Winnipeg radio announcer).
Justin Jaron Lewis did say though, that “the kids reconciled with him at the end.”
As audience members after audience member spoke up to recall their own experience of Rabbi Schachter, it was easy to understand the enormous impact that this man had on so many Winnipeggers. As Jerry Cohen said, “There was no greater influence on my life Jewishly than Reb Zalman. He was a great influence to many of us in those early years in Winnipeg.”
#1 Mr. — Ernest Seinfeld 2017-07-09 11:15
This is the first time I am reading about this rabbi. I also read an article about him today in the Jerusalem Post and made the following comment:
“I remember Rabbi Schaechter as a fellow student in Vienna at the Sperlgymnasium (high school, the same Sigmund Freud atttended) in 1937.
In Austria classes in one’s religion were mandatory.
He kept trying to upstage our religion teacher by frequent interrupting him with “Raschi said”.
The rest of the students who had no idea of the teaching of Raschi and hardly were even aware of this great Talmud scholar, after a while gave him the nickname ‘Raschi’. The teacher obviously did not enjoy these interruptions but remained quiet and polite.
Ernest Seinfeld
es893columbia.edu”
I attended three years with him in the same classes. He sat always in the first row and tried to ‘shine’. He craved for attention, a trait his fellow students did not exactly find appealing.
In our January 18, 2017 issue we also printed this letter from members of Rabbi Schachter’s family, in response to the original article:
Response to article on Reb Zalman Schachter
We are the widow and children of Reb Zalman Schachhter-Shalomi, z”l. We want to recognize the initiative of the Jewish Heritage Center in convening a public forum honoring our father and Winnipeg origins of the Jewish Renewal Movement. While none of us live in Winnipeg any longer, we treasure the time that the family had in Winnipeg and are sorry that we were unable to be present for this forum. Had we been present, we would have contributed to this retrospective in the following ways.
- The article “The late Rabbi Zalman Schachter’s Time in Winnipeg Recalled at Lively Evening Hosted by Jewish Heritage Centre” misstated the tone of his family situation. Our father was wholehearted in his relationship with his wives and children. His marriage breakdowns were certainly not caused by lapses in moral judgment. Divorce almost always is difficult for the marital partners and children. In the case of Reb Zalman and Feigle, the decision to end their marriage was understandable as, much earlier, they recognized that their relationship was unsustainable. They had drifted apart as a result of the differences in their spiritual visions and only intentionally stayed together until their youngest child reached her Bat Mitzvah so that she would have the capacity to deal with family breakdown. None of the children harbor any resentment to children from other mothers. It is a testament to Reb Zalman’s love for his children, and our love for him, the that we are all in touch with one another to share each other’s joy and provide support in times of need.
- There is an element of physical harshness in the name Schachter, which has its origins in Shochet (slaughterer). Reb Zalman was someone who was deeply concerned with the increase in violent conflict in the world. He adopted a typical Jewish response to his concerns by adding a name that would bring to our consciousness the need to pursue peace, Shalom. For many years now, he has been known and called Rabbi Zalman Schachter-Shalomi.
- The relatively limited material in the University of Colorado archives on Jewish Renewal on Reb Zalman’s time in Winnipeg is not based in any way on any deliberate action on his part or because of an alleged cloud causing him to leave the city. Reb Zalman moved to Philadelphia because it had a larger Jewish community and was closer to other large Jewish centers in North America. Reb Zalman had begun providing rabbinic training in Winnipeg, but few students were willing to come to Winnipeg to study. The move to the east coast enabled many more students to access his training and become rabbis. As for the gap in current literature concerning Reb Zalman’s time in Winnipeg, we applaud Professor Lewis’s initiative in collecting oral histories to be added to the archive at the University of Colorado. Regarding the claim that Reb Zalman ignored Winnipeg in his autobiography, it should be noted that 97 pages of the 186 page “My life in Jewish Renewal,” (aside from the Appendices), are devoted to years living in Winnipeg. It is crucial to note, however, that much that happened during this period took place during his numerous travels outside Winnipeg.
We are aware that some of his views and activities were challenged by some elements of the Winnipeg Jewish community. Reb Zalman, as we all are, was human. However, for those who focused their comments at the forum on his imperfections, we wonder what standard they were holding him to. On the first Shabbat of the secular year We read Parshat Va’yigash. The story of our ancestor Ya’acov is drawing to a close. Yes, Ya’acov had issues with his wives, with his children, and with neighbors in the broader community. Those flaws, however, are not the major part of his remembrance. We remember him as a Jewish ancestor whose legacy was that all Jews now are known under Ya’acov’s second name, Yisrae. We are all B’nai Yisrael.
We, his widow, his daughters and sons, his grandchildren and great-grandchildren, all feel that we have been blessed by being the spouse and offspring of one of the 21 century’s greatest rabbis. Each of us, in our own way, is seeking to continue the contribution to society that he has made. May our actions and the actions of Winnipeg Jewry give our father’s neshama an aliyah!
Blessings,The Widow and all the children of Rabbi Schachter-Shalomi
Eve, Miriam, Rabbi Shalom, Josef, Yale, Chana Tina, Jonathan, Lisa, Shalvi, Rabbi Shlomo Barya, Yotam & Rossi
Features
The Spiritual Guide to Natural Mind-Body Relaxation
Modern life runs at a rapid pace, leaving many people feeling disconnected from their inner peace. Finding a way to quiet the mind and relax the body is no longer a luxury. It is a necessary practice for staying grounded.
True relaxation goes beyond taking a quick nap or sitting on the couch. It involves a deeper alignment of your physical form and your spirit. By exploring natural methods, you can build a sustainable routine that supports your entire well-being.
Setting the Space for Inner Peace
Finding true peace requires looking at how we live day to day. If you want to explore new methods of centering yourself, check it out when you have a quiet evening at home. This simple shift in environment can make a massive difference.
Your physical surroundings play a major role in how easily your mind settles. A cluttered room often leads to a cluttered mind, making it hard to unwind.
Clearing a small corner of your home for quiet reflection can serve as a physical cue – a simple signal to let go of tension. You do not need expensive $100 items to create this area. A simple cushion, a soft blanket, and dim lighting can transform any spot into a personal sanctuary.
Tuning Into Physical and Mental Harmony
Relaxing the body often starts with gentle, deliberate movement. When we hold stress in our muscles, our minds remain in a state of high alert. A government self-care guide suggests that individuals experiment with mind-body relaxation techniques like meditation, tai chi, or yoga. These practices teach us to focus on the present moment.
These activities do not require intense physical fitness. You can start with just 5 minutes of quiet breathing every morning. As you pay attention to your breath, you will notice your heart rate slow down. This physical change sends a signal to your brain that it is safe to let go of worry.
Restoring Hope and Inner Strength
Restoring peace is a holistic process that involves both your thoughts and feelings. When anxiety takes over, finding hope can feel incredibly difficult. An educational publication on anxiety notes that activities like yoga, meditation, visualization, tai chi, chi gong, prayer, and singing can help restore our bodies, minds, and hope.
You can choose whichever method speaks to your personal beliefs. Some people find comfort in silent prayer, and others prefer the vibration of singing. The key is to find an activity that allows you to feel connected to something larger than yourself. This connection can ground you when life feels unpredictable.
Simple Habits to Release Daily Stress
Small changes in your daily schedule can lead to significant improvements in your stress levels. You do not need to dedicate hours of your day to find relief. Instead, focus on quick, natural actions that you can perform anywhere. These habits help reset your nervous system when you start to feel overwhelmed.
Try some of these easy techniques during your busy day:
- Take 3 deep breaths before answering any phone call.
- Walk outside for 5 minutes without looking at your phone.
- Stretch your neck and shoulders at your desk every 2 hours.
- Drink a warm cup of herbal tea without any digital distractions.
Incorporating these practices can help you build resilience against daily pressures. They require very little effort but offer immediate benefits for your mental clarity. By practicing them regularly, you can maintain a calm demeanor even during hectic moments.
The Power of Mindful Breathing
Breathing is an automatic function, and it is one of our most powerful tools for relaxation. When we feel stressed, our breathing becomes shallow and fast. This shallow breathing reinforces our feelings of panic and unease.
By consciously slowing down your inhalation and exhalation, you can change your physical state. Try inhaling slowly for 4 seconds, holding for 4 seconds, and exhaling for 4 seconds. This pattern, known as box breathing, helps quiet the nervous system quickly. It is a simple way to regain control when your thoughts begin to race.
Connecting with the Natural World
Spending time in nature is another wonderful way to encourage relaxation. The natural world has a unique rhythm that operates far away from the screens and schedules of modern life. When you step outside, you allow your senses to expand beyond their normal limits.
Listen to the rustle of leaves, feel the wind on your skin, and watch the movement of clouds. These simple sensory experiences help pull your attention away from internal worries. Even a brief visit to a local park can lower your stress hormones. Making nature a regular part of your routine helps you stay balanced and connected.
By dedicating a few minutes each day to your well-being, you can build a strong foundation of peace. This inner calm will support you through whatever challenges life may bring, helping you live with greater ease.
Features
Did Hamilton Hebrew Academy refuse to admit two Jewish children on grounds that their mother did not have an Orthodox conversion?
By BERNIE BELLAN
From time to time we receive a request to do an investigative piece about one matter or another. Before I even begin to entertain following up on that type of request I pose quite a few questions to the person or persons who sent me the request. I also send copies of whatever it is that I might consider publishing to subjects of the story for them to comment prior to its publication.
Recently I was contacted by a former member of our Winnipeg Jewish community by the name of Fabio Chusyd, who now lives in Hamilton with his wife, Soraya, and their two daughters (whose names will not be given here.)
Fabio Chusyd first contacted me on July 7. Here is what he wrote in an email:
“My name is Fabio Chusyd. We met years ago while I was living in Winnipeg, and I have always respected your work. My family and I are active members of the Jewish community in Hamilton.
“Hamilton Hebrew Academy is the only full-time Jewish day school in Hamilton. It shares its premises with Adas Israel Congregation, an Orthodox synagogue, and its Dean is Rabbi Daniel Green.
“At the same time, its mission states that it is “dedicated to fostering an inclusive learning environment that welcomes and embraces children and their families from diverse Jewish affiliations and backgrounds.”
“Our daughters, (names redacted) have experienced antisemitism in the public school system, which is why we sought a safe Jewish educational environment. They have received Jewish education at home and through Temple Anshe Sholom. …. also previously attended HHA’s daycare, where Saraya’s Conservative conversion was known and accepted. The girls were invited to visit the school, met the teachers, toured the classrooms, and naturally became excited about attending. They were then ultimately denied admission.
“After two meetings with Rabbi Green much of the discussion focused on Saraya’s Conservative conversion and our willingness to pursue an Orthodox conversion path. Shortly afterward, our daughters were denied admission.
“I lawfully recorded both meetings under Ontario’s one-party consent law. We later submitted six written questions seeking clarification of the decision, but the school declined to answer any of them, stating only that it had nothing further to add.
“The Hamilton Jewish News declined to publish our family’s response, which is why I am reaching out to you.”
I responded to Fabio and asked him whether he might consider trying to contact the Canadian Jewish News and ask them to do a story about his family’s situation – since the CJN website is by far the most important Jewish website in Canada, also Hamilton is only a short distance from Toronto, so it made more sense to try to get the CJN to cover the story.
Fabio wrote back: “Following your suggestion, I have also reached out to the Canadian Jewish News. I wanted to let you know out of courtesy.”
In a later email Fabio elaborated on the Hamilton Jewish News’ refusal to do a story about what had happened to his family. Further, the Hamilton Jewish Federation had also refused to intervene in the situation. By the way, the Hamilton Jewish News is run by the Hamilton Jewish Federation.
I found that all so surprising. And yet, while Hamilton is far removed from Winnipeg physically, a fair number of former members of Winnipeg’s Jewish community have moved to Hamilton in recent years. Hamilton now has a Jewish population over 5,000 and it has become a popular alternative destination for families looking for a cheaper place to live than Toronto. I was quite surprised that both the Hamilton Jewish Times and the Hamilton Jewish Federation had refused to delve into what had happened to the Chusyds. So, I told Fabio that I would be willing to write an article, but only after a thorough investigation of what had happened.
Hamilton actually has two Jewish day schools: the aforementioned Hamilton Hebrew Academy and a school called Kehila Heschel School. Hamilton Hebrew Academy offers classes from JK- Grade 8 (It also may be adding a Grade 9 this coming year.) and has approximately 200 students. On its website HHA describes itself as “dedicated to fostering an inclusive learning environment that welcomes and embraces children and families from diverse Jewish backgrounds.”
There is another important aspect to Hamilton Hebrew Academy. It is directly connected – both physically and spiritually, to Hamilton’s Orthodox synagogue, the Adas Israel. Here is what I was able to find about that connection: “The Hamilton Hebrew Academy (located at 60 Dow Ave) is located adjacent to and was founded by the Adas Israel Congregation (located at 125 Cline Ave S).
“The Orthodox synagogue established the school decades ago to serve the community, and they often share leadership; for instance, the spiritual leader of Adas Israel serves as the Dean of the academy.” (That last point is key to understanding what has happened to the family in this story.)
The other Jewish school in Hamilton, Kehila Heschel School, bills itself as an “independent, egalitarian, community school that welcomes families from the full spectrum of Jewish life” but, as was previously noted, it had only 35 students this past year, according to Fabio Chusyd.
One other point of interest from a Winnipeg perspective: The CEO of Hamilton’s Jewish Federation (until he retired in April) was Gustavo Rymberg. Like the Chusyds, Gustavo and his family first moved to Winnipeg after having emigrated from South America in the early 2000s. I wonder how Gustavo would have reacted to what has happened to the Chusyds? By the way, the new CEO of the Hamilton Jewish Federation, Marion Zeller, does not take over her role until August 10, 2026.
In a subsequent email, Fabio Chusyd elaborated on what happened after the family had been invited to visit Hamilton Hebrew Academy:
“What happened is that they invited the girls to visit the school, they were welcomed by students and the principal – who happens to be a rabbi as well.
“We explain (to)…- the rabbi of the synagogue (who is also) dean of the school that we are happy at the reform synagogue. But he made it mandatory to join the orthodox synagogue with openess to a future orthodox conversion.”
Fabio Chusyd recorded two conversations Rabbi Green had with Fabio and Soraya Chusyd. Fabio sent me transcripts of both conversations – one recorded on June 26 and one on July 2. In both conversations Rabbi Green hinted quite strongly – without ever spelling it out as a direct stipulation, that in order for the Chusyds’ daughters to be allowed to enrol in HHA, Soraya Chusyd would have to undergo an Orthodox conversion and the Chusyds would have to join Adas Israel Congregation.
On July 6 the father received a Whatsapp message from Rabbi Green:
“Hi Fabio,
“I just wanted to give you a headsup. Kym (Gazda, the director of admissions for HHA) will be sending an official email from the school. Based on our conversations, I don’t think the school is the right fit at this time. If you have a change of heart, pls let me know. Wishing you much success.”
That ‘change of heart” apparently referred to Soraya’s reluctance to undergo an Orthodox conversion. In a subsequent email Fabio Chusyd explained that his wife did not want to go through another conversion process after having been converted by a Conservative rabbi in South America. Further, the couple was reluctant to leave their Reform congregation and join the Orthodox Adas Israel congregation, which also seemed to be a prerequisite to their daughters’ being able to enrol in Hamilton Hebrew Academy
Just as Rabbi Green’s email was opaque, the email from the director of admissions was equally opaque in not offering a specific reason for the school’s refusal to admit the Chusyds’ two girls this coming school year. Here is what Kym Gazda wrote in an email on July 7:
“Dear Mr. and Mrs. Chusyd,
“Thank you for your interest in Hamilton Hebrew Academy and for taking the time to meet with us.
“Upon careful consideration, and based on the information provided, we are unfortunately unable to accept …. to the HHA for the 2026–2027 academic year.
“Should anything change, please feel free to let us know, and we would be happy to reconsider your application at that time.
“We wish you and your family all the best.”
I received a further email from Fabio Chusyd, in which he reprinted the Hamilton Jewish News’ editor, Wendy Schneider’s response, also dated July 7, to his request that the paper consider doing a story about what happened to him and his family:
“Dear Mr Chusyd Thank you for this note. I appreciate how deeply upsetting and frustrating this is for you. As I explained yesterday, at this time, I feel I cannot act without advice from the Federation CEO because of the nature of your complaint i.e. a local issue. I sincerely hope this issue is resolved to your satisfaction. Unfortunately, for now, there’s nothing I can do at this point to help ease your distress. “
In response, Fabio Chusyd wrote to Wendy Schneider:
“Thank you for your time on the phone yesterday and for your supportive words.
“However, several years ago, you published a letter titled “Censorship Has No Place in Our Community.” Yet by not allowing me to use the online letters section, you are effectively censoring my voice.
“The slogan of the Hamilton Jewish News is “The Voice of Jewish Hamilton.” By refusing to publish or even accept my letter, you are silencing a member of the very community the publication exists to serve.
“How does this decision align with the principles of free expression and with the mission of your newspaper?”
This was all so puzzling. Here we have a case of a couple with two young children whom they would like to attend a Hamilton Jewish school – and the school simply turns them down flat – without any explanation beyond saying the “school is not the right fit at this time.” It seems clear though that the mother’s refusal to undergo an Orthodox conversion and the parents’ unwillingness to join the Adas Israel Congregation were key to the school’s decision not to accept the couple’s children as students this coming school year.
Now, ordinarily, one might expect that after receiving a slap in the face like that, the parents of the girls would simply say they’ve had enough of that – and resign themselves to sending their daughters back to public school.
But, when I asked Fabio Chusyd why he and his wife were so eager to send their daughters to HHA – or whether they had perhaps considered sending their daughters to Kehila Heschel School , here is what Fabio wrote back:
“We did consider Kehila Heschel School. We visited a few years ago, but with only about 35 students in the entire school, we didn’t feel it was the right fit for our girls. For us, school also means exposure to a larger group of children and a broader social environment. HHA has over 200 students. Also HHA appears to be opening a Grade 9, so I am thinking long-term.
“… is going into Grade 4 and … into Grade 2. As a family of immigrants without an extended support network here, we felt it was important for both girls to attend the same school.
“And then we had moved them out of HHA daycare because our local public school is only five minutes from our home.
“Oct. 7 happened, antisemitism reappeared, and the girls were victims. Hence, HHA that call themselves open to all Jewish affiliations seemed to be the safe spot. Rabbi Green and Kim Gayza were told that the girls had been victims of antisemitism. Mainly …, who gave Hanukkah goodie bags last year and her classmates ripped it, spitted on it and throw them in the garbage, while saying offences.”
There is another factor that one might consider in this entire matter. According to its own annual report, the Hamilton Jewish Federation provided $289,000 in funding for the Hamilton Hebrew Academy for the fiscal year ending June 30, 2025, so the HHA is hardly operating independently of the Hamilton Jewish Federation.
It may not be the place of the publisher of a Winnipeg website that focuses to a large extent on the Winnipeg Jewish community to poke into the affairs of another Jewish community such as Hamilton’s, but where that community’s Jewish newspaper refuses to delve into what appears to be a clear case of wrongdoing by a Jewish institution and, as of writing this, the Hamilton Jewish Federation has also refused to intervene in this matter, then we thought it an important enough issue to broach on this website.
We contacted both Hamilton Hebrew Academy and the Hamilton Jewish Federation, offering them an opportunity to respond to this article prior to its being published.
On July 21, we received a response from Rabbi Green:
“Hamilton Hebrew Academy’s inclusive character and the diversity of its parent and student body are well known throughout the community. Our families include individuals from a wide range of Jewish backgrounds, including converts of all denominations, and many who are not Jewish whatsoever. The school is family-oriented, where we strive to be on a journey of growth togther. (emphasis mine)
“Through Project Lifeline, HHA has also taken a leading role in supporting children who experience antisemitism in public schools, particularly those who may be the only Jewish student in their school or community. For this purpose, we operate transportation routes serving students from Niagara, Kitchener-Waterloo, and other communities outside Hamilton, and provide free bus service and often tuition. This project, I believe, is unprecedented in North America and speaks to the proactive nature of our school in supporting Jewish students at risk. “
I responded to the rabbi:
“With all due respect Rabbi, your email here would seem to directly contradict how you behaved with respect to the Chusyd family. If there is some reason that you have turned down the two Chusyd girls for enrolment in your school – but you are not at liberty to discuss that reason, then I could include that in what I publish.
“But – as it stands, the only reason that I have seen in your correspondence with the Chusyds. is that you don’t think it would be “a good fit” for the Chusyd children to attend HHA.
“I am going to give you every opportunity to explain what you meant by writing that, but I would suggest your latest response is somewhat disingenuous.”
The rabbi responded:
“As I mentioned, I am not at liberty to discuss the admission decision of any specific child or family. “
Also in an email sent to Fabio Chusyd on July 21, Rabbi Green wrote:
“Our position remains unchanged. As previously indicated, Hamilton Hebrew Academy will not engage in public discussion regarding the admission of any individual applicant or family. We have nothing further to add on this matter.”
Features
The Dream of Zion: Judah Halevi’s Quest
By DAVID R. TOPPER Today the term Zionism is debased by otherwise liberal-thinking former-friends of Jews and Israel. This is a fact. Nonetheless, I don’t wish to pursue present-day politics and debates on the issues around this fact. Except to point out that the former-friends’ error stems from a lack of knowledge of the history of the region – by just focusing on recent events.
Accordingly, I wish to put Zionism into a deeper historical perspective by recalling that, ever since the Roman destruction of the Second Temple in 70 CE, the idea of returning to Zion was fundamental to the Jews of the Diaspora. Being indigenous to that region of the Middle East – hence going back thousands of years – Jews continued having a presence there – even after the Temple was razed.
Moreover, and in particular, my aim is to recall the story of one the major Zionists in Jewish history – Judah Halevi.
But perhaps it is best to start with this brief factoid. The Hebrew word צִיּוֹן (pronounced Tzee-yohn) has no unique meaning – ranging across fortress, desert, or monument – with its origin still being debated by scholars. One common use is for Mount Zion, a hill in Jerusalem. Close by is Mount Moriah, where King Solomon built the first Temple. In time, the term Zion came to be used for both hills together, and eventually for all of Jerusalem. Thus, the term Zionism refers to the idea of the exiled Jews (the Diaspora) returning to their indigenous homeland, centred at Jerusalem. Surely this was what Halevi believed, even though the word itself was not coined until 1890.
Judah Halevi (also Yahuda ha-Levi) was born in 1075 (alt 1080) probably in Toledo, Spain. This was during the so-called Golden Age of Jewish Culture there. The Jews in Islamic Spain were relatively free – unlike the Jews of central Europe, who suffered under the despotic rule of feudal lords. Highly educated, Judah became a physician, philosopher, mathematician, and poet. Today it is his poetry that has designated him as the greatest Hebrew poet. He died in 1141, probably at the age of 66.
He is often paired with Maimonides, considered the greatest Jewish thinker, who lived a generation later (born 1135). Both were physicians to the courts of the Caliphs in Spain.
Around the year 1120, probably about age 45, Halevi settled in Seville, married, and had one daughter. Another child also may have died. Much later, his wife died, probably after their daughter grew up and had children. With the loss of his wife, Judah grew restless. The Dream of Zion beckoned.
My heart is in the east, and I in the uttermost west—
How can I find savour in food? How shall it be sweet to me?
How shall I render my vows and my bonds, while yet
Zion lies beneath the fetter of Edom, and I in Arab chains?
A light thing would it seem to me to leave all the good things of Spain—
Seeing how precious in mine eyes to behold the dust of the desolate sanctuary.
This is one of a series of poems on this quest: called today The Songs of Zion, or the Zionides. His ultimate goal was to make aliyah to Jerusalem. To spend his final days there.
Zion! wilt thou not ask if peace be with thy captives
That seek thy peace—that are the remnants of thy flocks?
…
I would choose for my soul to pour itself out within that place
Where the spirit of God was outpoured upon your chosen.
…
I would fall, with my face upon the earth, and take delight
In thy stones and be tender to the dust.
…
Sweet would it be unto my soul to walk naked and barefoot
Upon the desolate ruins where the holiest dwellings were;
In the place of the Ark where it is hidden, and in the place
Of the cherubim which abode in the innermost recesses.
Sometime in 1140 he set out on his pilgrimage to Jerusalem. Taking a small ship through the Mediterranean, his mind was focused on the goal of being in Jerusalem.
Beautiful height! O joy! the whole world’s gladness!
O great King’s city, mountain blest!
My soul is yearning unto thee—is yearning
From the limits of the west.
…
And who shall grant me, on the wings of eagles,
To rise and seek thee through the years,
Until I mingle with the dust beloved,
The waters of my tears?
…
Shall I not to the very stones be tender?
Shall I not kiss them verily?
Shall not the earth upon my lips taste sweeter
Than honey unto me?
He, of course, also wrote poems about the sea voyage.
My God, break not the breakers of the sea,
Nor say Thou to the deep, ’Be dry’–
Until I thank Thy mercies, and I thank
The waves of the sea and the wind of the west;
Let them waft me to the place of the yoke of Thy love,
And bear far from me the Arab yoke.
There often were storms at sea.
Hath the flood come again and made the world a waste
So that one cannot see the face of the dry land,
And no man is there and no beast and no bird?
…
But only water and sky and ark,
And Leviathan making the abyss to boil,
So that one deems the deep to be hoary.
…
And the sea rages and my soul exults—
For the sanctuary of her God, she draws near.
It was a lonely trip. Thus, it’s not surprising to see him remember – and even dwell upon – the family that he left behind; especially, his daughter and her children.
Even so far that I can forsake her that went forth of my loins,
Sister of my soul—and she mine only one—
And I can forget her son, though it pierces my heart,
And I have nothing left but his memory for a symbol—
Fruit of my loins, child of my delight.
Yet, he remained focused on the goal – Zion.
But all this is a light thing when set against Thy love,
Since I may enter Thy gates with thanksgiving,
And sojourn there, and count my heart as
A burnt offering bound upon your altar;
And may make my grave in Thy land,
So that it be there a witness for me.
…
I cry to God with a melting heart and knees that smite together,
While anguish is in all loins,
On a day when the oarsmen are astonished at the deep,
When even the pilots find not their hands.
How shall I be otherwise, since I, on a ship’s deck,
Suspended between waters and heavens,
Am dancing and tossed about? —Yet this is but a light thing,
If I may but hold the festal dance in the midst of thee, O Jerusalem!
…
Truly the secret of my quest is in the hand of the Highest,
Who forms the mountain heights and created the wind.
The sea voyage ended in Alexandra, Egypt on Sept 8, 1140. He was welcomed by the large Jewish community there.
Praise, above all cities, be unto Egypt
Whither came first the word of God.
…
Fate has tossed me into the wilderness of Egypt:
Bid it carry me away and toss me yet again
Until I behold the wilderness of Judah.
Not surprisingly, while in Egypt he recalls Moses, whose name comes up in several poems. Here’s one.
My God, the wonder of Thee is astir from age to age:
And here is the Nile for witness, that Thou hast turned it into blood,
Not by magic …
But by Thy name, by the hand of Moses.
The Jews of Egypt begged him to stay. They must have been quite convincing – or, at least, they kept him occupied with things to do – because, despite his quest for Zion, he remained in Egypt until May 14, 1141, when he finally left – to resume his journey to Zion. (No matter how much I ponder this episode, I remain astonished that he stayed in Egypt over 8 months, especially since he was on the doorstep of Zion. It’s a fact that will ever bother me, and also remind me that no matter how much we may try – we can never really get into another’s mind.)
Can bodies of clay
Be prison-houses
For hearts bound fast
To eagles’ wings—
For a man life weary
Whose whole desire
Is to lay his face
In the chosen dust?
…
To cast Spain from him
And seek shores beyond;
…
To seek forgiveness
At the peaceful graves
Of the ark and the tablets
That are buried there.
It was an auspicious time to be in Palestine. From the fall of 1140 to the summer of 1141 was a period of relative peace and quiet. The land was governed as the Crusader Kingdom of Jerusalem, which encompassed much of what today is the state of Israel. But, of course, Judah was a Jew, and Christian Crusaders had a notorious record of the indiscriminate slaughter of Jews in their wake as they were crossing Europe in their journey to liberate the Holy Land from the Muslims.
As fate would have it: Judah Halevi never got to test the relative peace of the Crusader Kingdom. How close he came to Jerusalem is unknown. All we know for sure is that he died on the way in 1141– probably in July or August.
The historian in me, therefore, expects me to end this story – right here. Done.
However, recalling all Judah went through, leaving his family, the storms at sea – the many, many Zionist poems, only a fraction of which I have quoted here – the Romantic side of me pleads that I bring up the legend that arose sometime after his death.
The legend says that Judah got as far as approaching the gates of Jerusalem. Then, while reciting his poem Ode to Zion – an Arab ran him through with a sword. In another version he was trampled by an Arab horseman. Hence, in either case, he fulfilled his dream of reaching Zion. But just reaching it. That’s all.
Since I may enter Thy gates with thanksgiving,
And sojourn there, and count my heart as
A burnt offering bound upon Your altar;
And may make my grave in Thy land,
So that it be there a witness for me.
I wish it were so. I do. But, as with most legends – this one probably isn’t true. He may not even have come close to Jerusalem.
In the end – and interestingly enough – Judah’s plight seemed to be echoing what happened to Moses in his yearning to see the Promised Land. It was just a quest. Only an (unfulfilled) quest.
Truly the secret of my quest is in the hand of the Highest,
Who formed the mountain heights and created the wind.
* * *
For English translations of his poems, I used: Selected Poems of Jehudah Halevi, edited by Heinrich Brody, trans. from the Hebrew by Nina Salaman (Philadelphia: The Jewish Publications Society of America, 1974).
The biography that I have is: The Life and Time of Jehudah Halevi, by Rudolf Kayser, trans. from the German by Frank Gaynor (New York: Philosophical Library, 1949). Kayser, incidentally, is a son-in-law (by marriage) of Albert Einstein.
