Features
The Little Synagogue in Me: How one of the last surviving prairie synagogues found a home at Calgary’s Heritage Park
By IRENA KARSHENBAUM Looking back, I can’t believe it’s been 12 years since The Little Synagogue came to Calgary’s Heritage Park Historical Village, the largest living history museum in Canada. It feels like another life.
I remember lying in bed at night, dreaming about this project, how I was going to put a synagogue in Heritage Park. Everything seemed so far into the future.
Then all the things I was wanting to do, planning to do, needing to do, happened. All the nights, all the emails, all the meetings, all the phone calls, all the begging for money, all the running around are now a blur.
There is a false front, yellow, wooden synagogue with a white veranda at Heritage Park today, one of the last rural synagogues to survive on the prairies and have the distinction — and good fortune! — of being included in the permanent collection of any historic park in Canada. The first, and only one. To date.
The Montefiore Institute, as it was originally known, tells the story of early Canadian prairie settlement and that history includes Jews who fled the raging anti-Semitism of Russia and Romania, to the edge of the earth, to Alberta. They built their colony in 1910 in the Palliser Triangle, blanketing much of southeastern Alberta and southwestern Saskatchewan, where nothing was supposed to grow, and in the bitter cold and in the dry, scorching heat, they broke the land. The Jewish people were living on the Canadian prairies from the very beginning, beside the Danes, Italians, Ukrainians, Volga Germans and many others, the Montefiore Institute tells this story today.
The Montefiore Institute was built in 1916, abandoned by the mid 1920s, and moved to Hanna, about 130 kilometres west, around 1940. In time, it was plastered in green and white siding, the porch was covered to create a much-needed extra bedroom for the family’s numerous children, an addition was built in the back, and the cutout where the Magen David once looked out into the distant horizon disappeared under siding. Its transformation to an unassuming bungalow was complete. Its Jewish history was lost from memory. The family thought they were living in the most luxurious home they had ever lived in, a conversion from an old church.
Two generations later a motley crew of volunteers found the Montefiore Institute and, after discovering that thanks to the dryness of the climate, it was like new, and would be able to withstand a 230 kilometre trek on a truck from Hanna to Calgary.
Two years had passed since I emailed my proposal to Heritage Park, when we drove to Hanna early one June morning, in 2008, and watched a crew of young men remove the building from its foundation. They inserted giant, square wooden beams under the house and “rolled” them. The building ripped off the foundation and slowly slid on to the truck bed. Oh how those workmen’s bodies moved! None of them were big or stocky or bulky – what you’d think they’d have to be for such physically demanding labour. They moved like ballerinas. They were lean, the kind of lean that I have encountered in men who have lived difficult lives. How hard they worked! And when they were done, we gave them pies, bought at a Hanna bakery, as an expression of our gratitude. It felt shameful. They got paid, sure. But it still felt wrong. Like it wasn’t enough.
Hanna was left behind and for five long months there was that farm at Strathmore, 50 kilometres east of Calgary, where the synagogue underwent exterior restoration. The ugly siding was removed, and lovely, raw wood was revealed underneath, covered in nails as numerous as a child’s freckled face. The nails were yanked, the holes were filled and smoothed and the exterior was painted by the restoration crew that drove out to Strathmore and back to Calgary and back out there and back to Calgary, day after day.
Every time I would speak in public about the project, my voice would crack and a tear would betray me. What’s wrong with me? I’d ask. I’m not religious. This isn’t even my history, if you think it in simple terms. My family left Kharkov, the Soviet Union in 1978, travelled through Vienna and stayed in Rome before arriving in Calgary in 1979. Those homesteaders came from Russia and Romania in 1910. If you think of it as our collective Jewish history, then sure, this is my history. Maybe my soul knows something my head does not.
People thank me for loving history. It sounds simple. I’m not simple. This is more than loving history. I love ideas. Projects. A good story. Adventure. I love to create things. Work with people, that’s when you really get to know them. This is about that. It’s about creating beauty in the world, in one small place.
The Little Synagogue races along the highway one late November day in 2008. It has an escort of electrical crews. It slows down, the electrical crews raise the overhead wires and the building slowly passes underneath. Imagine a little yellow synagogue racing down the highway. Very cute. It comes to a stop on the corner of a farm on the outskirts of Calgary because it can’t travel through the city in the middle of the day. It will cause traffic jams. We go home and wait ‘till night. I’m scared that some kook might burn down our precious jewel. The time can’t pass quickly enough, but then it does and we move our kinder, don’t shlof we tell it, in the middle of the night. Television crews chase it. It’s quite the sight. It would make for a great musical. The name is easy, “Little Synagogue, The Musical!” With an exclamation point. Too bad I can’t write lyrics or music or act or carry a tune or tap dance. It might also make a nice Disney cartoon. Barbra Streisand can sing my parts.
The Little Synagogue arrives at Heritage Park at 4:00 o’clock in the morning. The Meshugenah Synagogue Chasers go to Denny’s for breakfast as there are no Heritage Park staff up that early to accept our gift. We warm up, fill our bellies with eggs and toast and return to the park where we are greeted by “Important People”. They graciously accept our gift. The Little Synagogue is driven into the park grounds and placed on its foundation.
Another long winter, the begging for money is endless, the interior is restored, the benches are made, the bimah is built, the mezuzahs are carved to look like they are worm-eaten. Very apropos for a rural synagogue. As all of this is happening, the grand opening celebration is being organized. There is no time to go grocery shopping, there is no time to trap the dust bunnies hopping all over my floors. There is hardly time to work to earn a living to pay my bills. There is no time for anything other than the grand opening, the synagogue, work, the grand opening, the synagogue, and what should I wear? And what shall I say in my speech at the opening?
We’ll get a thousand people at the opening, I tell my board and opening committee. They tell me I’m crazy. 600, 800 max. No, we’ll get 1,000, I argue with them.
The speech gets written and rewritten, over three months. The dress is bought. I’m lent a choker festoon necklace, a vintage looking handbag. I cave and buy a $400 hat. There are people all around working hard, doing this and that, and on the Thursday before the grand opening everything stops. I can hear the silence. I have nothing to do that weekend except show up at the grand opening celebration on Sunday, June 28, 2009. We eat burgers at a park the night before. The air has the sweet smell of flowers, the sun blushes its pretty face on us like from a scene out of Akira Kurosawa’s “Dreams.”
The day of the grand opening arrives. My mother dresses me as if I am a princess, lunch at Heritage Park, and the crowds start coming, and coming, 2,000 people appear, and more. Our most generous donors take turns carrying the Torah, regally crowned by a chuppah and the joyful people follow behind. They sing and clap and have tears in their eyes. Very Important People give speeches. My voice cracks, again, when I give my speech. My soul knows something my head does not.
The greatest joy in life, I think, comes from dreaming. Then doing.
Founding president of The Little Synagogue on the Prairie Project Society, Irena Karshenbaum will give a talk about this special project for the Jewish Heritage Centre of Western Canada on Sunday, May 30, 2021 at 2:00 pm CDT. Click here to register: https://www.jhcwc.org/programs/
Irena Karshenbaum writes in Calgary. She can be reached at irenakarshenbaum.com.
Features
Winnipeg and Israel
La vie se rétracte ou se dilate à proportion de notre courage.
Anaïs Nin (1903 – 1977)
By Dr. DAVID HOULT Israel has come of age among the nations of the world. After almost two thousand years of yearning, it can now join the ranks of those that ply power and pain. It is an odd conceit for most of us, for we imbibed so thoroughly from childhood the notions of Jewish vulnerability, suffering and solidarity, the need for self-sufficiency and circling the wagons when attacked. The foundation of a Jewish state came as the Great Hope, a shining star, the salvation from the wreckage of the Holocaust: a Jewish liberal democracy with a military having sterling and stirring ideals standing alone in a rough Middle-East neighbourhood. It appeared to many to be a miracle, and Judaism intertwined with Zionism and state to create a pinnacle of pride and pilgrimage – a tool of God to promote Their divine scheme, and to initiate the return of the Jews to the land They promised to Abraham, Isaac and Jacob.
But now, many of us are troubled. We fear deep down that Israel has gone astray, but are scared to confront the possibility, scared to give The Enemy ammunition if we say anything. So in our pain, we punish those who give even a hint of voicing dissent and fall back on our conceit. We defiantly, and somewhat desperately, have declarations of loyalty and synagogue security committees to keep traitors and Enemies out of our holy places, continue to sing Hatikvah, pray for the IDF and are hyper-vigilant for any sign of anti-Semitism. Underneath though, the stress born of dichotomy grows as we watch the apocalypse that is Gaza, massive demonstrations in Tel Aviv, Jew attacking Jew in Ra’anana, and settlers in the West Bank strutting, scaring, slinging stones and even slaying.
Politically, the seeds of our distress can be traced back over a hundred years to the Balfour Declaration. Based on the anti-Semitic assumption that Jews had great financial clout, it was one long, carefully crafted, vague and contradictory sentence (67 words) designed to enhance British influence in the Middle East. Zionists seized upon the ambiguous phrase “national home for the Jewish people” but carefully ignored the clause “… it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine …”. (Notably, nothing about political rights was included.) Soon, even President Roosevelt was declaring that “Palestine must be made a Jewish State”. Unsurprisingly, there was vocal opposition from most of the local inhabitants (over 90% Arab) and the situation quickly proved untenable. One British historian1 has declared that “measured by British interests alone, [the declaration was] one of the greatest mistakes in [its] imperial history.”
When the British threw up their hands and withdrew from Palestine, the United Nations proposed a partition of the land; the Arab League strongly objected and when the State of Israel was declared in 1948, as every Jewish child knows, the War of Independence began. But by the end of the war, Israel had triumphed; it held about 78% of Palestine and about 750,000 inhabitants had become refugees, a figure confirmed by many Israeli historians. Notwithstanding the details of how they had been exiled, they were not allowed to return. They were scapegoats sent into the wilderness for the sins of the Germans, and it is this refusal that laid the essential foundation of ethnic Jewish statehood – a Jewish majority. And that majority increased: by 1951, the population of Israel was expanded by the immigration of 700,000 Jews, some, ironically, expelled from Arab states in retaliation, thereby enhancing the ethnic imbalance.
I once asked a Palestinian attendee at the Nobel Prize ceremonies in Stockholm for how long her people would try to get their homes and land back and her bitter response was “For ever!” My response was “A bit like we Jews.” But stop for a moment of empathy. In the Talmud, Hillel says: “Don’t do to your neighbour what you wouldn’t have him do to you.” Those 750,000 people suffered the same fate as many Jews under the Romans, traumatised and wretched, filled with hate, anger and despair. But it was war and those sort of rules don’t apply, do they? Do they? For in the aftermath of the Holocaust, Jews were in no mood for the niceties of Torah compassion and empathy: a Jewish state was desperately needed. So what if we didn’t let them back in? Their leaders collaborated with the Nazis, didn’t they? And so the seeds of catastrophe were planted.
If we fast forward, thanks to further wars instigated and lost by the Arabs, Israel now controls almost the whole of what was once Palestine. However, notwithstanding the further exodus of refugees (numbers vary), Jews are no longer in the majority and the presence of so many Palestinians in the West Bank and Gaza represents a huge obstacle to the re-creation of “the promised land”. This is a problem that many in their heart of hearts would love to see go away – but how? By fair means or foul?
Thus we come to the latest attempt to punish Israel which, I believe, is succeeding beyond Hamas’s wildest dreams. Why do I say that? Because Israel’s reaction to Hamas’s attack can be shown to violate its own historical and religious ethics and guidelines for the conduct of war. It places itself, by its own standards, firmly in the wrong and as a result, the nation is tearing itself apart and taking the Diaspora with it. To take just one example, from the Rambam2:
“When a siege is placed around a city to conquer it, it should not be surrounded on all four sides, only on three. A place should be left for the inhabitants to flee and for all those who desire, to escape with their lives.” Or how about the next verse: “We should not cut down fruit trees outside a city nor prevent an irrigation ditch from bringing water to them so that they dry up”? In other words, confinement and starvation are out as tactics of war for Jews.
There is, however, a far more basic, ancient and raw imperative, and that is lex talionis: “An eye for an eye …”. It is found in several places in Torah and also in the earlier Code of Hammurabi. (If you are ever in Paris, do see the stunning Hammurabi stele in the Louvre.) The Pharisees maintained that this law was not to be taken literally and referred to appropriate financial compensation. However, let us be gruesome and take it literally. On one side of the scales of justice we have the killing by Hamas of 1,195 people, the taking of 250 hostages, dozens of rapes and sexual assaults and immeasurable anguish, trauma and misery. What shall we place on the other side of the scale? Let us start with the report by the Associated Press that somewhere between three to four thousand Gazan children have suffered amputations, sometimes without anaesthetics. Meanwhile, the Gazan Health Ministry has released the names of 5,000 children under the age of six who have been killed. Are children The Enemy? We must also add to the balance the thousands of adults who have died and the hundreds of thousands suffering without shelter. We are commanded in the Torah “Justice, justice you shall pursue”. Even if the numbers are exaggerated, is the maiming and killing of children justice? What a wonderful way to create a new generation of terrorists thirsting for revenge!
There are those who claim that the Palestinians are part of the seven biblical nations that Joshua was commanded to wipe out. However, this claim was put to rest as long ago as 100 CE when Rabbi Yehoshua declared that the “seven nations” were no longer identifiable.
Inconveniently, David Ben-Gurion and Yitzhak Ben-Zvi, in a book published in 19183, even believed that the Palestinian peasant population (fellahin) was descended from the ancient biblical Hebrews, and there is some genetic evidence to support this position. Nevertheless, in 2007, Mordechai Eliyahu, the former Sephardi Chief Rabbi of Israel wrote in a letter to Prime Minister Olmert that4 “an entire city holds collective responsibility for the immoral behavior of individuals. In Gaza, the entire populace is responsible because they do nothing to stop the firing of Kassam rockets.”. His son, the chief rabbi of Safed, wrote: “If they don’t stop after we kill 100, then we must kill a thousand. And if they do not stop after 1,000 then we must kill 10,000. If they still don’t stop we must kill 100,000, even a million. Whatever it takes to make them stop.” Only now, however, have a few Gazans had the great courage to protest Hamas, an organisation that in the past has attacked, abducted, tortured and murdered those who stand up to them, including members of the Palestinian Authority5. Would you or I risk torture and death to confront such rulers? I doubt I would have the courage. Would you? Thus does evil ever flourish.
Let us be clear: Gaza is controlled by a vicious fundamentalist movement that in its charter calls for the destruction of Israel. But the more the Gazans are carpet bombed and killed, the more Hamas will gain supporters – young men who have seen mothers, fathers, sisters, brothers and cousins maimed and dismembered and want revenge. Quite apart from questions of morality, the annihilation is just plain dumb!
As the years of this century pass, how shall we possibly believe a new “promised land” could materialise? It would take a new Sodom and Gomorrah. The Arab states have learnt their collective lessons regarding military force and Israel is now Goliath to their slingless David. So, unless Israel feigns weakness (and notwithstanding Iran), it is highly unlikely that a new war will arise to give a pretext for expelling millions from the West Bank. Instead, harassment seems to be the method du jour as new settlements are built, land is appropriated and people are slowly forced into cities and refugee camps, or to other countries such as Canada – to Winnipeg, even. Of course Ben-Gurion’s “peasants” are going to strike back! Is harassment an honourable tactic? Is this loving one’s neighbour as oneself? Ah, but they aren’t neighbours you see, they are The Enemy, for they ambush innocent people and kill pregnant women6. Thus does evil ever flourish.
So here, in a distant country, we sit and watch, a community torn in two. Where do our loyalties lie? As you may have gathered from my quotations, I am a religious Jew who believes that our ethics must be derived from Torah and Talmud. I am a member of a synagogue, but a synagogue that refuses to admit anyone who is perceived to be The Enemy, and a member of a community that states “With Israel, For Israel. Always.” Where do my loyalties lie? Where should they lie? For me, there can no doubt – unequivocally with a Higher Authority, an Authority that demands at the pinnacle of Torah, slap dab in its middle, that I must love my neighbour as myself. That means gently arguing with the racist down the street, having kind words for the Indigenous family pushing back against subtle discrimination and trying to console the Palestinian who is mourning the death of his nephew in Gaza. But there is more.
The Talmud tells us7: “If (anyone) is in a position to protest the sinful conduct of the people of his town, and he fails to do so, he is apprehended for the sins of the people of his town. If he is in a position to protest the sinful conduct of the whole world, and he fails to do so, he is apprehended for the sins of the whole world.” Thus I protest the actions of my synagogue in keeping people out, I protest the actions of my community and I protest the actions of Israel because it is part of this world and it is sinning. It really is that simple – see wrong, protest, for God’s sake (literally), rather than keeping quiet and putting support for Israel first. Torah has an old-fashioned word for such misguided loyalties – idolatry. To quote Abraham Joshua Heschel: “God is not nice. God is not an uncle. God is an earthquake” that shakes us out of our complacency and challenges us first and foremost to reason – to think and analyse, not just feel, using Torah as our guide.
But there is yet more, and it is something we can do in Winnipeg. The same Talmud also states8: “Who is richest of all, …. Some say: One who can turn an enemy into his friend.” And how does one do that? Surely, there can only be one way to begin: by talking – by talking with The Enemy right here in town with empathy for their suffering. That means striving not to be ruled by fear, but taking one’s courage in both hands, being prepared to be made very uncomfortable, to confront other people’s truths. I do not have to agree, I do not have to like it, but I do have to listen. And one day, just possibly, there might be areas of agreement, even friendship, where the seeds of reconciliation are irrigated and can grow and bear fruit, for if God is prepared to reason with us (Isaiah 1, 18), surely we can reason with one another? Can’t we?
___________________________________________________________________________
David Hoult, a physicist who is one of the original developers of the MRI, is the recipient of numerous awards, including the community’s Shem Tov award for his work in helping secure kashrut in the city. He lives in Winnipeg with his wife and children.
1 Monroe, E. Britain’s Moment in the Middle East, 1914–1971. Johns Hopkins University Press (1981).
22 Mishneh Torah, Kings and Wars 6
33 Erets yisroel in fargangenheyt un gegenvart: geografye, geshikhte, rekhtlekhe ferheltnise, bafelkerung, landvirtshaft, handl un industri (The land of Israel past and present: geography, history, legal circumstances, population, agriculture, business, and industry), with three maps of the country and eighty pictures of Israel (New York, 1918),
Hebrew translation, 1980, pp. 196–200 (in Hebrew).
44 Wagner M., Jerusalem Post, May 30th, 2007.
55 https://www.amnesty.org/en/latest/news/2015/05/gaza-palestinians-tortured-summarily-killed-by-hamas-forces-during-2014-conflict/
66 https://www.bbc.com/news/articles/cvgq89yd7p7o
77 Shabbat 54b, 20
88 Avot d’Rabbi Natan 23
Features
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