Features
What’s with the Jews of Winnipeg and psychiatry?
By GERRY POSNER As I was reading through the book “Healing Lives” by Eva Wiseman, one section grabbed my attention and indeed one line in particular on page 424. It seems that as many as 20 percent of the Jewish medical graduates from the Faculty of Medicine in Manitoba went into psychiatry. That means one out of every five chose this area to pursue a career. How unusual is that? Or is it?
What was the attraction of these students to psychiatry? What was wrong with cardiology, rheumatology, or any of the myriad of other “ologies” available? There had to be an explanation somewhere.
The first thing to do was to identify just who these people were. In Eva’s book she lists the following names of those who qualified for inclusion in her book as they had practiced at least five years in the Province of Manitoba, categorizing them by gender: In no particular order, the males named were: Harvey Chochinov, Philip Katz, Bill Bebchuk, Harry Prosen, John Matas, Lawrence Katz, Will Fleisher, Murray Stein, Manny Matas, Neil Mowchun, Michael Eleff, Stanley Yaren, Dane Hershberg, Mark Lander, Fred Shane, Robert Steinberg, Murray Schacter, Gary Altman, Shalom Coodin, Mark Etkin, Daniel Globerman, Steven Kremer, Mathew Lander, Sam Lazareck, Louis Ludwig, Brian Malchy, Joshua Nepon, Eytan Perl, Jack Perlov, Mark Prober, Jeffrey Reiss, Jeremy Sawyer, Leonard Schwartz, Jose Stelzer, Max Sucharov, Simon Trepel, Eric Vickar, Jeff Waldman, Eric Vickar and Ken Zimmer.
The females were: Sheila Cantor, Marcia Fleisher, Adrian Kettner, Alla Kirshner, Cara Kroft, Gail Lavitt, Debra Lander, Mirtha Lopez-Fisher, Sara Rusen, Fran Steinberg, and Rivian Weinerman.
But then there are the many Jewish individuals who left Manitoba after graduating here and who entered the field of Psychiatry. Try these names out for size. In alphabetical order they are: Howard Book, Ron Braunstein, Ed Brown, Cliff Corman, Len Elkin, Richard Finkel, Paul Garfinkel, Richard Hershberg, Mayer Hoffer, David Klass, Molyn Leszcz, Len Leven, Morton Menuck, Sam Ozersky, Richard Popeski, Mel Prosen, Paul Remis, Barry Richmond, Gary Rodin, Richard Stall, Irv Tessler, and Sheldon Zipursky. There are no doubt more than that and I hope this article might draw some more names out. What all these names had in common was that they were Jewish men who graduated Medical School in Manitoba and who later entered Psychiatry. There had to be a reason for it or maybe more than one.
Of course, the usual line you hear is along the lines of “I could not stand the sight of blood so that eliminated most of the rest of the areas of medicine and thus psychiatry seemed clean and clear of that issue”. I pay little attention to that possibility. There may have been a handful like Morton Menuck who would say that psychiatry was his destiny. It seems doubtful to me that this was true for very many on this list of names. The best way to get an answer, if any, was to ask a bunch of them. And I did. The answers were all over the lot. I refer to some of these responses below.
For Harry Prosen, he made a kind of history as he was likely only the second Jew in Manitoba to become a psychiatrist, following in the footsteps of John Matas. And clearly he was a success at it, not for just himself, but in assisting others. For a few, psychiatry was not the first choice but always lingered in the background. That background was often highlighted by the presence of a mentor of sorts, the way Harry Prosen was for Mark Prober. Prober actually did a few years in internal medicine but Prosen’s “probing” and Mark’s wife, Marilyn’s pushing, ultimately tilted Mark Prober into psychiatry. He says it was the best move he made short of marrying Marilyn.
For David Klass, it was just this: “My reason: upon crossing the US-Canada border on my way to an internal medicine residency I heard something like a voice saying ‘you should be a psychiatrist’. Since I seem to be somewhat impressionable I took that directive and completed the first year of internal medicine and became a psychiatrist.“
There were some who said that it satisfied a parental inclination. Some parents and indeed some in this physician group were of the belief that psychiatrists and psychoanalyst were God-like figures whose abilities allowed them to help mankind. And then there were those that felt there was a deeper meaning in a behaviour or words, even from the most banal dinner conversation. Was that a Jewish quality per se? I doubt the answer can be known, but I would be willing to put some money on that desire to self- examine as being a particularly Jewish characteristic and a trigger for Jews to enter into psychiatry. Perhaps status had some influence on a few as there is an aura about the psychiatric field.
When I interviewed Molyn Leszcz recently for a previous article he provided me with some other possible reasons for the rush into psychiatry by Jewish boys. He wrote to me with the following possibilities:
• “Lots of immigrant children; some were children of survivors – hence an impetus for education and then medicine; psychiatry aligns with the Jewish tradition of applied wisdom to deepen understanding, recognizing the complexity of behaviour – viz. the Talmudic approach of “on the one hand and on the other”.
• Rabbis were the first psychiatrists and our tradition has long recognized the presence of depression and the need for support from the community – many rabbis are pastoral counsellors and many psychiatrists incorporate spiritual approaches – there is a long intertwining – I used to joke with my late father-in-law Rabbi Rappaport z”l that we would be happy to switch professions.
• Our Winnipeg communities were small and insular; you needed to belong/fit in and – hence the further interest in human behaviour.
• What is well documented at large is the pursuit of mental health training as a way to continue a healing process – at one end – Tikun Olam and at the other end, the “wounded Healer” whose work is to continue a reparative process from early life in an adaptive response to family illness, trauma and suffering – viz the immigrant/survivor story. “
Ron Charach offered that he was attracted to psychiatry from his own personal involvement with the late Dr. Philip Katz, of whom he spoke in glowing terms, even referring to him as the original Dr. Phil (although these days that might not be so complimentary). And he made this other salient observation:
“Whether or not we had Holocaust survivor parents, many of us had relatives with some degree of emotional disorder; often these were our favourite relatives! The very presence of such people in your family tree often bequeaths on to you a high level of sensitivity (as a psychiatrist/poet I have an unlisted-number amount of sensitivity,) which can make you very good at empathizing with the tsuris of others. It certainly heightens your awareness of other people’s emotional issues, just as you are all too aware of your own.”
Paul Remis observed that he entered medicine initially in part because of his close attachment to three friends: Morton Stall, Sam Corman and Arnold Popeski, all of whom along with Remis were to be in the same class in medicine at the University of Manitoba in the fall of 1963. Sadly, Corman and Stall were killed in a car accident in June of that year. Remis graduated, was uncertain where to go and ended up in Africa working there before concluding psychiatry was for him – a very personal choice and indeed almost in opposition to his family. What really struck home with Remis and linked him to his three buddies and psychiatry was that all three had younger brothers: Richard Popeski, Richard Stall and Cliff Corman, all of whom chose psychiatry as their specialty.
In the end, nobody knows for sure what made so many Winnipeg men pick psychiatry. Let’s be clear that there was nothing in the water in Winnipeg that caused it. But let’s also be clear that I could not write this same article about nephrology.
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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