TELL April-May 2019

TELL is the magazine of Emanuel Synagogue, Sydney

TELL is the magazine of Emanuel Synagogue, Sydney


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Freedom to<br />

be a Jew<br />

Rabbi Jeffrey Kamins<br />

Freedom<br />

Nisan-Iyyar 5779<br />

<strong>April</strong>-<strong>May</strong> <strong>2019</strong><br />

No More<br />

Right & Left?<br />

Dudu Gottlib<br />

Creating a singing<br />

community<br />

Cantor George Mordecai<br />

Speak up in the face<br />

of injustice<br />

Donna Jacob-Sife

\<br />

present<br />

The Lost Journals of<br />

Dr Andor Kämpfner<br />

Shortly after his liberation from Buchenwald in<br />

<strong>April</strong> 1945, Dr Andor Kämpfner began writing<br />

an extraordinary document; his journals. His<br />

recollections began on the day the Germans<br />

occupied Hungary and brilliantly recount his<br />

thoughts and experiences in the final year of the<br />

Holocaust.<br />

These documents have never been published, until<br />

now. For the first time it has been translated into<br />

English and, for one night only, extracts will be<br />

presented as a dramatic reading.<br />

After the presentation Dr Kämpfner’s wife will<br />

share her recollections and Professor Konrad<br />

Kwiet, Resident Historian at the Sydney Jewish<br />

Museum will outline the significance of<br />

Dr Kämpfner’s writings.<br />

Don’t miss this special event.<br />

Members: free (donations welcome), Non-members $25<br />

Sunday <strong>April</strong> 7th from 5:00pm-6:30pm<br />

Emanuel Synagogue, 7 Ocean Street, Woollahra<br />

Book now: tinyurl/lostjournals or (02) 9389 6444


Emanuel Synagogue offers a home where you can live your Judaism in a contemporary<br />

world, drawing on our ancient teachings and traditions. We are a pluralistic community<br />

offering a choice of services, programs and activities for the Masorti, Progressive and Renewal<br />

movements. We do this with contemporary understanding to create a dynamic and diverse<br />

community, welcoming you and your involvement.<br />


The structure of our Progressive<br />

services allows you to choose<br />

the type of prayer that is<br />

most meaningful for you.<br />

You may choose from alternate<br />

readings in English, you may read<br />

the Hebrew prayer (available in<br />

both Hebrew script, and in English<br />

transliteration), or you may choose to<br />

take a moment of personal reflection.<br />

Our Friday night “Shabbat<br />

Live” service is a moving,<br />

innovative service where prayer<br />

is enhanced with musical<br />

instruments, beautiful melodies,<br />

creative readings and stories.<br />

Shabbat Live is held at<br />

6:15pm every Friday.<br />

The Progressive Shabbat Service begins<br />

at 10am each Saturday morning.<br />


Our Masorti (traditional) services<br />

are run almost entirely in Hebrew,<br />

honouring the tradition with<br />

contemporary insights.<br />

As with all services at Emanuel<br />

Synagogue, men and women<br />

participate equally and fully.<br />

The Friday night Carlebach service<br />

is a traditional Kabbalat Shabbat<br />

service, featuring the well-known<br />

melodies of Shlomo Carlebach.<br />

The Carlebach service is held<br />

at 6.15pm every Friday.<br />

Our Masorti Shabbat Service begins<br />

at 9am on Saturday mornings.<br />

We also hold a Masorti Minyan<br />

at 6:45am on Monday and<br />

Thursday mornings.<br />


The Renewal movement is devoted to<br />

personal and spiritual development,<br />

reinvigorating modern Judaism with<br />

Kabbalistic and musical practices.<br />

Through our Renewal activities<br />

you will have the opportunity to<br />

reach a new level of awareness,<br />

stress relief, self-development,<br />

relaxation and inner healing.<br />

Email: orna@emanuel.org.au<br />

Awakening to Freedom<br />

26th <strong>April</strong>, 6:15pm<br />

Renewal Friday Night -<br />

Pesach Service & Dinner<br />

Join us for an evening of song<br />

and learning as we explore<br />

the meaning of freedom.<br />

with Cantor George Mordecai and<br />

Rabbi Dr. Orna Triguboff plus special<br />

guests Kim Cunio and Samurai Cunio.<br />

A light dinner will be served. Cost: $20<br />

Rabbi Jeffrey B. Kamins Rabbi Jacqueline Ninio Rabbi Dr Orna Triguboff Rabbi Rafi Kaiserblueth<br />

Reverend Sam Zwarenstein<br />

Cantor George Mordecai

{CEO UPDATE}<br />

Once upon a time there was a<br />

castle in the middle of a “Forest of<br />

No Return”. This castle was very<br />

special. It was built on the largest<br />

grounds in the forest, and the entry<br />

was a majestic, beautiful garden<br />

full of blooming flowers and sweet<br />

Suzanna Helia<br />

perfumed roses all year long. As you<br />

entered this magnificent space, you<br />

stepped into a true fairy tale of magic,<br />

tradition, spirituality and culture.<br />

On the castle grounds there were<br />

multiple buildings. The south<br />

wing had a new colossal Ballroom<br />

with red carpet, which was filled<br />

with light, comfortable chairs<br />

and a space to hold concerts,<br />

receptions and grandiose dining.<br />

In the centre of the castle estate<br />

was the Heritage Hermitage room,<br />

that was much more traditional<br />

and filled with precious memories<br />

of the community. It was especially<br />

important because it was huge, so<br />

it accommodated the thousands<br />

of people who came every year<br />

for two to three days for a special<br />

occasion. Most importantly though,<br />

this space was so full of potential<br />

(more improvements to come!!!)<br />

Then there were other cottages and<br />

spaces, and even a mini-castle for all<br />

the children to play with dolls and<br />

cars, read, make-believe and sleep.<br />

This space had large rooms, and was<br />

always filled with joy and laughter,<br />

and the gobbledegook of baby’s talk.<br />

More than 3500 munchkins called<br />

the castle their home. However, when<br />

they came, some would merely smile<br />

at strangers, sit in their seats and keep<br />

to themselves. There were munchkins<br />

who didn’t really know each other.<br />

When they attended one of the<br />

services or events they often didn’t<br />

know the person who was sitting next<br />

to them. They would come to the<br />

majestic grounds, stand around or sit<br />

in their seats, but would be reticent<br />

to say ‘hello’ or introduce themselves<br />

to someone they didn’t know.<br />

Oh, and inviting someone who<br />

you sat next to at the service for<br />

several hours for dinner or a drink<br />




7<br />


Rabbi Jacqueline Ninio<br />

14<br />


Reverend Sam Zwarenstein<br />


6<br />


Rabbi Jeffrey Kamins<br />

16<br />


Cantor George Mordecai<br />

22<br />



Cover<br />

Marc Chagall - Crossing the Red Sea<br />

37<br />


afterwards at your house – too scary!<br />

(And yes, we all find it daunting<br />

to ask to join a conversation with<br />

someone you don’t know.)<br />

There was this unspoken rule - keep<br />

on doing what you have been doing<br />

for years and then you won’t get<br />

disappointed; things will be as they<br />

always were. It was uncomplicated,<br />

and you knew the outcome.<br />

As would be obvious by now, the<br />

castle in our story represents our<br />

Synagogue and the munchkins<br />

are us, the congregation. This<br />

story has an important message<br />

for our community; we all have<br />

a vital role to play in creating the<br />

welcoming community we wish for.<br />

A few years back when I was<br />

in Los Angeles, I met Dr Ron<br />

Wolfson, author of many books on<br />

relational Judaism. He is convinced<br />

that Jewish organisations and<br />

Jewish life is about truly building<br />

communities that are engaged<br />

and relational. He writes, “I wish<br />

Jewish life were like Apple, a totally<br />

integrated closed system. Success<br />

is not butts on seats, not more<br />

programs, and not more one offs”.<br />

He suggests that the community is<br />

best placed to take charge. It is up to<br />

the community to get to know each<br />

other - to introduce yourself and say<br />

hello to someone you don’t know.<br />

I tend to leave religion to the rabbis<br />

and be the CEO. I generally don’t<br />

get involved with ‘how, when,<br />

how much, or why’ to pray at<br />

what service, and yet, I feel there is<br />

something I want to change in the<br />

way we conduct ourselves here at<br />

Emanuel. I do care about creating<br />

a truly vibrant community that<br />

makes one feel like they belong.<br />

For years our rabbis have had a<br />

vision, to have a strong vibrant<br />

community beyond High Holy<br />

Day and membership dues. “I pay<br />

you dues, you give me a rabbi on<br />

call”, or “a Bar Mitzvah for my child<br />

and a HHD ticket”. Or conversely,<br />

“You pay me membership, and we<br />

will give you access to the campus<br />

and a few cultural programs.”<br />

We have been working on creating a<br />

level of engagement that is relational,<br />

beyond servicing immediate needs.<br />

While flipping through pages<br />

of John Wood’s book “Creating<br />

Room To Read” I was struck by<br />

the similarity of the text to passages<br />

from the Torah. This is an inspiring<br />

story of a man who moved from<br />

a lucrative career in Silicon Valley,<br />

to founding ‘Room to Read’,<br />

a non-profit organisation that<br />

promotes literacy and education<br />

continued on page 10<br />




4<br />



Donna Jacobs Sife<br />

20<br />



Shira Sebban<br />

26<br />


Judy Kahn Friedlander<br />

31<br />





11<br />


Dudu Gottlib<br />

24<br />


25<br />


B. Karet<br />

29<br />




4<br />


28<br />


31<br />


33<br />


34<br />


38<br />


39<br />


Anne Wolfson<br />



Rabbi Jeffrey B. Kamins OAM<br />

Freedom for the Jews has led to a<br />

transformation of Judaism. One<br />

question in front of us in the 21st<br />

century is how we can live a vibrant<br />

and meaningful Judaism as we<br />

embrace our freedom as Jews.<br />

To understand the complexity of the<br />

problem, we need to go back in time,<br />

when we became free – not from<br />

the slavery of Pharaoh’s Egypt over<br />

3,000 years ago, but the oppressive<br />

forces of European Christendom<br />

that had created antisemitism and<br />

perpetrated vast suffering for Jews.<br />

In 1806, the council of Jewish<br />

notables gathered by Napoleon<br />

answered pointed questions about<br />

their observance of Judaism and<br />

their loyalty to the French Republic,<br />

recently born with the cry of<br />

“liberté, égalité, fraternité” – liberty,<br />

equality and fraternity. The leading<br />

Jews of the time – the council<br />

was comprised of the wealthy and<br />

powerful as well as distinguished<br />

rabbis– confirmed to Napoleon that<br />

the freed Jews of France would have<br />

primary loyalty to the Republic.<br />

So began the Emancipation of the<br />

Jews, an historical event whose<br />

repercussions are felt to this day.<br />

For 1800 years since Roman<br />

dominion had been exerted over<br />

the Kingdom of Judah, culminating<br />

in the destruction of the Second<br />

Temple in 70 CE, Jews had not<br />

known true freedom. Jews, scattered<br />

in exile from east to west, north to<br />

south, suffered under the whims<br />

of both Christian and Islamic rule.<br />

At the end of the 18th century,<br />

empires began to crumble and new<br />

civil societies formed, where there<br />

was a separation of secular and<br />

religious power, as in the Republic<br />

of France and the United States of<br />

America. Over the 19th centuries,<br />

new states came into existence that<br />

granted equal rights (more or less) to<br />

their citizens, regardless of religious<br />

persuasion. Thus, Jews began to see<br />

themselves less as a people, a nation,<br />

and more and more as adherents<br />

to a religion known as Judaism.<br />

At the same time, freedom of body<br />

led to freedom of mind; the early<br />

19th century also known as the time<br />

of the Enlightenment, championing<br />

the studies of history and science.<br />

Modernity confronted scripture,<br />

and the prescient insights of the<br />

17th century philosopher Baruch<br />

Spinoza moved from the margins to<br />

the mainstream, as more and more<br />

people understood that scripture<br />

was not the literal word of God, but<br />

rather the “conversation” between<br />

people and God. Not only was<br />

Judaism morphing from the way<br />

of life of the Jews to a religion, but<br />

this religion was now fracturing<br />

between those who held that the<br />

Torah was the exact, literal word of<br />

God, who separated into the varieties<br />

of orthodoxy (including haredi,<br />

hasidic and modern), and those<br />

who taught the Torah is a human<br />

document (from the progressives and<br />

liberals to the “positive-historical”<br />

conservatives). Freedom for Jews,<br />

physical and intellectual, led to a<br />

total transformation of Judaism.<br />

Napoleon grants freedom to the Jews, 1806, artist unknown<br />

Most Jews simply assume that the<br />

way it is now is the way it always has<br />

been. But this brief overview hints at<br />

the depths of understanding that can<br />

derive from an historical overview of<br />

Judaism itself – from the time of the<br />

patriarchs, through Moses and the<br />

prophets, kingdoms and Temples,<br />

exile and dispersion. The birth of<br />

the State of Israel adds another<br />

layer of complexity and meaning<br />

to our story. While Jews have<br />

maintained a values-based narrative<br />

for thousands of years, Judaism is<br />

something that has transformed<br />

with us. The 21st century is no<br />

different. It is incumbent upon<br />


us to use our freedom to learn to<br />

understand who we are and can be<br />

as a people. Now, with the rise of<br />

fundamentalism around the world,<br />

including among Jews, the privilege<br />

of learning becomes an imperative<br />

so that we can embrace our power<br />

to create the future of our people.<br />

At Emanuel Synagogue, and in<br />

pluralist communities around<br />

the world, we use our freedom to<br />

empower and include others in<br />

our unfolding story. We know we<br />

stand authentically in the chain of<br />

tradition, in the transmission of our<br />

deepest held values and practices.<br />

Yes, freedom gives us the ability to<br />

walk away from our heritage, our<br />

culture, our traditions, our values<br />

and our way of life, to leave it all<br />

behind and become like everyone<br />

else. But freedom also gives us the<br />

opportunity to know that as human<br />

beings we have the opportunity to<br />

live a fully conscious life, enhanced<br />

and guided by that very heritage<br />

and its visionary way of life. I look<br />

forward to walking this latter path<br />

with you at Emanuel Synagogue.<br />


Rabbi Jacqueline Ninio<br />

Every year as we approach Pesach<br />

we begin to speak about freedom.<br />

Ask any child in the preschool<br />

what Pesach celebrates and<br />

they will answer, “that we were<br />

slaves and then we were free”.<br />

Look at any of the myriad of<br />

haggadot, and they all emphasise<br />

freedom - its importance and its<br />

significance. In fact, the one we<br />

use at my house is called “Feast<br />

of Freedom.” Yet while we speak<br />

about freedom, as I scrub and<br />

clean and think about all the<br />

rules and regulations, I wonder<br />

about the nature of this freedom<br />

we are celebrating. Seneca, the<br />

first century Roman philosopher<br />

wrote: “Show me a person who<br />

is not a slave. One is enslaved to<br />

passions, a second to profit and<br />

a third to status and everyone to<br />

fear.” Seneca, in the first century<br />

wrote something which is still true<br />

today. For all our talk of freedom,<br />

we are possibly still enslaved in the<br />

same way as our ancient brethren.<br />

How many of us are truly free?<br />

How many of us feel trapped<br />

within the bondage of others, the<br />

oppression of our work, driven<br />


to move ahead, to be<br />

better, to be more, to<br />

have more; we are on<br />

a treadmill - and it is<br />

so hard to get off! Even<br />

though we are not<br />

enslaved as our ancestors<br />

were, thank God, we are all slaves<br />

in one form or another. So, is<br />

Pesach really to celebrate our<br />

liberation from such bondage? Is<br />

Pesach about personal freedom,<br />

releasing ourselves from those ties?<br />

and if so, why so many rules and<br />

regulations? Why celebrate when it<br />

seems we are not really free at all?<br />

I read an incredible lecture presented<br />

by Rabbi Jonathan Sacks, in which<br />

he offers an insight into how the<br />

Torah and then Jewish tradition<br />

views the notion of freedom. He<br />

begins by looking at the language<br />

we use. When we speak of freedom<br />

in the Haggadah, or even the name<br />

for Pesach, z’man cheruteinu, the<br />

time of our freedom, the word<br />

used is from the root chaf reish taf,<br />

cherut. We talk in the haggadah<br />

of “me-avdut le-cheirut,” “from<br />

slavery to freedom.” But the word<br />

cheirut does not appear in the Torah<br />

at all. When the Torah speaks of<br />

freedom it uses the word chofesh/<br />

chofshi, which is the Modern<br />

Hebrew word for holiday. In the<br />

Torah, it is not referring to a nice<br />

long weekend break, or a two-week<br />


cruise, instead it is referencing the<br />

‘state of being’ of a slave once they<br />

have been freed - they were a slave,<br />

and then chofshi, freedom. So why<br />

then in the haggadah and in our<br />

discussions about Pesach, do we use<br />

the word cheirut instead of chofesh?<br />

Rabbi Sacks suggests our texts are<br />

speaking about two very different<br />

kinds of freedom. He begins with<br />

chofeshi, the freedom used in the<br />

Torah, i.e. the freedom which<br />

follows slavery. This freedom he<br />

suggests, has no strings attached.<br />

It is a pure kind of freedom which<br />

removes the person from any kind<br />

of obligation, any form of laws<br />

or requirements. It is a personal<br />

freedom to act, behave, come, go,<br />

be and do anything the person<br />

desires or imagines. So the sense of<br />

freedom is personal and it imposes<br />

nothing upon us. Rabbi Sacks<br />

then suggests that this kind of<br />

freedom is wonderful for individual<br />

people, but apply it to a society,<br />

and it will result in chaos. So,<br />

freedom for a people is different<br />

from individual freedom, and it<br />

therefore needed a different word.<br />

When the first Jews left Egypt, they<br />

were free in a chofesh, unlimited<br />

individual way; they had thrown<br />

off the yoke of slavery, and they<br />

walked through the parted waters<br />

to a life of liberty. But there was<br />

more to come. The Israelites as<br />

a community, were not freed in<br />

order to do as they pleased. If<br />

they were, the community would<br />

have descended quite quickly into<br />

chaos. Instead they were released<br />

in order to follow God, to accept<br />

upon themselves God’s laws and<br />

regulations. Their freedom came<br />

with conditions. That is why<br />

Shavuot, the next festival in the<br />

Jewish calendar, does not have its<br />

own date; it is linked to the Exodus.<br />

The date of Shavuot is 49 days from<br />

Pesach. So, as we count from Pesach<br />

towards Shavuot, we are counting<br />

the days until we receive the Torah<br />

at Mount Sinai; because freedom<br />

and laws, freedom and obligation<br />

are, according to the Torah,<br />

inextricably linked, one cannot<br />

exist without the other. Yet, even at<br />

this point the Torah does not refer<br />

to the Israelites as having freedom<br />

cherut, instead it still speaks of<br />

chofshi. So, when and why did it<br />

change and what is the difference?<br />

Rabbi Sacks goes on to explain<br />

that there is one use of the root<br />

word cherut in the Torah, and<br />

that is in connection with the ten<br />

commandments when it refers to<br />

engraving, etching them in stone.<br />

Later, by the prophet Isaiah, there<br />

is a reference to engraving the<br />

commandments on the hearts of<br />

the people. And it is this root, the<br />

word meaning engrave, which<br />

is the one used eventually to<br />

describe the Israelites’ freedom.<br />

So, what does that tell us?<br />

Like the link with Shavuot, it<br />

tells us that the freedom of which<br />

the Pesach story speaks is not an<br />

unlimited, open freedom - it has<br />

constraints and boundaries. The<br />

Israelites accepted those boundaries<br />

when they received the laws at Sinai<br />

and said, “na’aseh ve nishma”- we<br />

will do them and we will hear them.<br />

They accepted upon themselves<br />

the laws, and the limits to their<br />

freedom. But there was a problem<br />

because their acceptance was not<br />

wholehearted; the laws and their<br />

willingness to submit to them, was<br />

not engraved on their hearts. It was<br />

what they had to do, it was the right<br />

thing to do. <strong>May</strong>be as a sense of<br />

gratitude to God, i.e. You took us<br />

out of Egypt so the least we can do<br />

is accept your rules. Or maybe from<br />

a sense of fear. The midrash says that<br />

God held Mount Sinai over their<br />

heads and said, “will you accept my<br />


laws?”- the implication being, “you<br />

will accept my laws, or I will drop<br />

this mountain on you!” Not much<br />

freedom in that decision! And an<br />

acceptance of laws when there is<br />

guilt, obligation or fear motivating<br />

it, is doomed to fail. We saw what<br />

happened. The Israelites time and<br />

again, disobeyed God, and God’s<br />

laws. Over and over they do not<br />

follow the rules they appeared to so<br />

willingly accept. And that, Rabbi<br />

Sacks argues, is because they did<br />

not accept them in true freedom.<br />

That only happened later, when the<br />

rules were engraved on their hearts.<br />

The freedom of which the<br />

haggadah speaks, cherut, is what<br />

comes when our freedom is used<br />

to accept laws and rules, engrave<br />

them and etch them within, so<br />

that they are a part of us, a part of<br />

who we are. When we internalize<br />

the limits alongside the freedom,<br />

then we have cherut. And we<br />

come to the place of cherut by<br />

understanding our journey, seeing<br />

and acknowledging the degradation<br />

and hardship of slavery, the pain<br />

and suffering, the bitterness and<br />

the tears at the beginning of the<br />

seder. But we do not end the story<br />

there, we continue to the place<br />

where we bring within us the joys<br />

of freedom and the knowledge<br />

that we had the power to choose<br />

and we chose to be obligated.<br />

And freedom is hard work. It is<br />

not easy to be in that place; we<br />

have to work to protect it and be<br />

at one with it, to make our peace.<br />

Recently I read a commentary<br />

by my good friend Rabbi Brian<br />

Zachary <strong>May</strong>er in his podcast<br />

“Religion Outside the Box”.<br />

He was discussing the notion of<br />

obligation and how we speak about<br />

the things we “have to” do. He<br />

was in a meeting with his publicist<br />

and she was telling him all about<br />

the data from his website, what<br />

articles people liked, and suggested<br />

that if he wanted more people to<br />

be attracted to his articles, to read<br />

and respond, he should work in<br />

a certain direction. He started to<br />

become angry about having to<br />

do that. He felt that he should<br />

not be driven by data. It should<br />

not rule who he was and what he<br />

portrayed through his column;<br />

he was not going to be controlled<br />

and have his freedom curtailed.<br />

Then he remembered a lesson he<br />

taught to his maths class. (Brian<br />

taught maths as well as doing<br />

many other things.) One day, he<br />

set them a challenge. For that day,<br />

every time they were about to say<br />

“I have to…” do something, they<br />

were to replace it with “I get to….”<br />

Now I would probably say, “I have<br />

the opportunity to ….”, but you<br />

understand the message. He tried<br />

it with his own dilemma. Instead<br />

of saying, “I have to analyse the<br />

data, I have to change the way I<br />

do things in response,” he said,<br />

“I get to analyse the data, I get<br />

to change the way I do things in<br />

response.” He turned the obligation<br />

into opportunity, “I have to” into<br />

“I have the chance to…” and that<br />

is freedom. Imagine at Pesach,<br />

instead of saying “I have to eat<br />

matzah” we change that to “I have<br />

the chance to eat matzah”, and<br />

not, “I have to sit through the<br />

seder”, but “I have the opportunity<br />

to sit through the seder.” When<br />

we do this with our own lives,<br />

we turn slavery into freedom,<br />

we engrave it upon our hearts.<br />

The Israelites did not have to accept<br />

the laws, they had the incredible<br />

opportunity to accept the laws, the<br />

privilege of being in a place where<br />

they could curtail their hofesh,<br />

their absolute freedom, in order<br />

to have cherut, a deeper, more<br />

lasting freedom. A freedom infused<br />

with meaning because it was a<br />

choice - it was an opportunity, it<br />

was the ability to make a choice,<br />

to decide for themselves, to be.<br />

Every day we too have the blessing<br />

and opportunity to embrace cherut,<br />

a freedom of choice, a freedom to<br />

work and a freedom to rest, the<br />

chance to become all that we are<br />

going to be and engrave the laws,<br />

teachings, and blessings of Judaism<br />

on our hearts. Every day we have<br />

the hofesh to do what we want, to<br />

walk away from Judaism, to leave<br />

behind our traditions to separate<br />

from community, to let it all go.<br />

Sometimes that seems easier, it can<br />

be hard to be part of Jewish life, to<br />

accept its restrictions, to deal with<br />

the annoyances and frustrations<br />

of community. To see all the “I<br />

have to’s” and all the “you have<br />

to’s” and the “you can’ts” and leave<br />

it all behind. But when we do<br />

that, we also lose the richness and<br />

beauty, the blessings that Judaism<br />

can bring. So, instead of seeing<br />

“have to’s” and “musts”, we choose<br />

to see opportunities, chances,<br />

and abilities to have moments of<br />

incredible blessing, and to engrave<br />

them on our hearts - then we will<br />

find cherut, true freedom.<br />


CEO Report - continued<br />

as a means of eradicating poverty<br />

across the developing world.<br />

In his book, Wood speaks about<br />

the numerous failed attempts of the<br />

World Bank, National Geographic<br />

and others, to improve literacy in<br />

developing countries. He highlights<br />

that success doesn’t come from one<br />

drop of good-will in well-intentioned<br />

projects. The ‘high’ of a successful<br />

event or successful completion<br />

of a project, and the good feeling<br />

of the photo opportunity are not<br />

good enough to create a sustainable<br />

change. What makes the difference<br />

is the ownership of the community.<br />

After the last HHD I went to<br />

New York and visited the Central<br />

Synagogue. Although I arrived on<br />

my own, I left with two invitations<br />

to connect while I was there, enjoyed<br />

a lovely conversation over Kiddush<br />

with a number of locals, and was<br />

offered three business cards.<br />

I would like to think that kind of<br />

welcome extends to strangers in our<br />

synagogue. Our rabbis encourage<br />

conversation between members, and<br />

yet, once the service is over, do we<br />

search out those we may not know,<br />

do we look for ways to include others<br />

in our lives or, do we all quietly<br />

leave by ourselves? As one membermunchkin<br />

described, “I came; I<br />

had a conversation about smoked<br />

salmon with someone whose name<br />

I don’t know, and then I left.”<br />

So what shall we all do?<br />

A call to action:<br />

Now that we have all this beautiful<br />

space, garden and unique campus, it<br />

is up to each of us, when we come to<br />

the synagogue to introduce ourselves<br />

to our neighbour and find out who<br />

else is in our community. Be present<br />

and interested. <strong>May</strong>be we will find<br />

our next friend for life, a neighbour<br />

who knows our cousin or a first<br />

cousin of our aunt - I don’t know. I<br />

am not promising that we will find<br />

husbands or wives, but I do know<br />

that a community is very important,<br />

and a sense of belonging is what<br />

we humans need and long for.<br />

John Wood has identified – success<br />

of an initiative was achieved<br />

only when the community took<br />

ownership. Communities don’t<br />

get built by themselves, they get<br />

built by us, the individuals.<br />

In the meantime, our rabbis and<br />

office are going to help out a little.<br />

We will coordinate volunteering<br />

activities for ushers, to welcome<br />

visitors and members to the services,<br />

introduce people to each other<br />

and perhaps providing some useful<br />

information about our synagogue.<br />

Ushers will explain to people<br />

which service is where, and make<br />

people feel like they are coming to<br />

their ‘castle’ - to their home. Every<br />

Shabbat service we would like to<br />

have people who make each one of<br />

us feel like we belong. Perhaps you<br />

might want to join this first cohort<br />

of ushers? We invite each and every<br />

one of you to leave the fear behind<br />

and introduce yourselves; accept an<br />

invitation to Shabbat dinner or even<br />

an event. Really participate in the<br />

life of the congregation, in making<br />

new relationships and building this<br />

community together! The more you<br />

come, the more you get to know,<br />

the more you will belong.<br />

Expecting a baby?<br />

Jewnatal is a program for those expecting<br />

a baby in their lives, whether through birth<br />

or adoption, and whether the 1st or 5th!<br />

The concept is to foster/build relationships with<br />

people going through the same life stage that<br />

will carry forward after the class has concluded.<br />

Dates for 2nd cycle <strong>2019</strong><br />

Oct 27, Nov 17, Dec 1, Dec 15<br />

Contact the office for details.<br />



Dudu Gottlib<br />

On the 9th of <strong>April</strong> <strong>2019</strong>, Israel<br />

will elect its 21st Knesset. This<br />

is one of Israel’s most interesting<br />

election campaigns. I often hear<br />

political commentators say, “It’s<br />

no longer a left or right electionit’s<br />

a Jewish or Zionist election”.<br />

If you hear a little bit about the<br />

political parties’ statements and<br />

actions the difference is quite<br />

obvious - the discussion is no longer<br />

about the two states solution, or<br />

socialism vs capitalism as it used to<br />

be. The parties don’t even bother<br />

to speak about their “other side”<br />

counterparts. The right parties<br />

are arguing between themselves<br />

about which party is the most<br />

Jewish-centric party, while the<br />

left-centre parties are arguing<br />

between themselves about which<br />

party is the most Zionist party:<br />

The Jewish-right camp is speaking<br />

about ethno-religious perception<br />

of Israel while the Left-Zionist<br />

camp is speaking about Nationalcivilian<br />

perception of Israel.<br />

The left agenda wants to<br />

accommodate not only Israel’s<br />

Jewish civilians but its non-Jewish<br />

civilians as well, and to pull Israel<br />

back to its previous “welfare<br />

state”- echoing the 2011 Israeli<br />

social justice protest slogans.<br />

The Jewish-right agenda sees Israel<br />

as first and foremost a Jewish state,<br />

and a state that is for the Jewish<br />

people - both on a national level<br />

but also on a religious level.<br />

Netanyahu, as Israel’s PM,<br />

understands that his greatest<br />

competition isn’t the left camp- but<br />

rather the religious parties- and<br />

you can hear him saying phrases<br />

such as “I’m not only the Prime<br />

Minister of Israel- but the Prime<br />

Minister of the Jewish people”.<br />

He’s basically saying, “if you want<br />

a Jewish Israel- vote Likud”.<br />

The Likud was never a party<br />

interested in religion. On the<br />

contrary- as liberals, the Likud<br />

values are based on a strict ‘the less<br />

intervention from the state in a<br />

person’s life the better’ approach.<br />

But that all changed in the<br />

early 2000s. In the early<br />

2000s, Israel’s religious<br />

parties changed their<br />

approach to politics. In<br />

the past they supported<br />

whoever won the majority<br />

of votes in the elections,<br />

knowing they would<br />

be needed to form a<br />

coalition and a working<br />

government. They were<br />

content with receiving budgets in<br />

return for their support. In the past<br />

two decades the religious parties<br />

developed their own ideologies,<br />

and visions for Israel - not only<br />

for religious Jews, but for nonreligious<br />

Jews, non-Jewish citizens<br />

ISRAEL<br />

Left, Benny Gantz, center, Prime Minister Benjamin Netanyahu, right, Yair Lapid<br />


etc., and have placed themselves<br />

politically to the right of the Likud.<br />

And what happened in the left?<br />

– It is becoming “Centre”.<br />

The term “Centre-Left” is being used<br />

in every election covered since 2013. It<br />

was used to describe Yesh Atid in the<br />

2013, then again in 2015 describing<br />

Yesh Atid, but also the Labor party<br />

and Kulanu. And now it describes<br />

about five parties. And I really<br />

wonder what does centre mean? If we<br />

look at the new combined list running<br />

for the Knesset (and latest polls<br />

anticipating they’ll get the majority<br />

of votes) - “Kachol Lavan”, a joint<br />

list combining “Chosen L’Israel”,<br />

Gantz’s party, Telem, Ashkenazi’s party<br />

and “Yesh Atid” led by Lapid, It is<br />

very clear that this is a left party that<br />

doesn’t want to be affiliated with the<br />

classic left party in Israel (Avoda). This<br />

is not due to an ideological gap, but<br />

more for PR reasons. If you look at<br />

the policies espoused by Gantz when<br />

he was the Joint Chief of Staff, and<br />

the policies of Yesh Atid when they<br />

spearheaded the Health, Education<br />

and Treasury ministries, it's very<br />

clear where they stand and it’s very<br />

much to the left. The definition of<br />

“centre” is purely hoping that right<br />

and left voters will be convinced to<br />

vote for them. And the latest polls<br />

suggest this stunt is actually working.<br />

On the one hand we have the right<br />

parties who it seems are steering<br />

further to the right, and competing<br />

about who’ll make Israel more<br />

Jewish and more religious, and on<br />

the other hand we have the left<br />

parties that are masking themselves<br />

as “centre”, hoping to attract more<br />

and more voters under the slogan<br />

“no more right, no more left”.<br />

But I think they got it right (pun<br />

intended) on one thing- the elections<br />

are no longer about right or left- at<br />

least not in the ideological sense.<br />

Like many other countries, Israel’s<br />

political campaign is about the<br />

“people” running for office - the<br />

leaders of parties have become the<br />

political equivalent of celebrities.<br />

It’s no longer about what they say<br />

and whether they mean it or notit's<br />

about the fact that they said<br />

something. And more importantlytweeted<br />

it, posted it and tagged<br />

whoever they wanted to react to that.<br />

So, on the 9th <strong>April</strong> <strong>2019</strong>, Israel<br />

won’t be voting “left or right”,<br />

it will be voting for the most<br />

popular leader or leaders.<br />



6:45AM<br />



Jon Green<br />

Civil Marriage Celebrant<br />




CALL JON ON:<br />

0414 872 199<br />

Lunch<br />

'n'<br />

Learn<br />

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Join us on the second Saturday morning of<br />

each month following Shabbat services<br />

Saturday <strong>April</strong> 13th -<br />

Rabbi Jacqueline Ninio - The Magic of Matza<br />

302 Oxford Street Bondi Junction<br />

Phone (02) 9389 3499<br />

302 enquiries@waltercarter.com.au<br />

Oxford Street Bondi Junction<br />

Phone www.waltercarter.com.au<br />

(02) 9389 3499<br />

enquiries@waltercarter.com.au<br />

www.waltercarter.com.au<br />

Funeral Directors onsite<br />

24 hours a day, 7 days a week<br />

Funeral Directors onsite<br />

24 hours a day, 7 days a week<br />

Looking after families in the<br />

Eastern suburbs for over<br />

Looking after families in the<br />

120 years.<br />

Eastern suburbs for over<br />

120 Traditional years. Values.<br />

Contemporary Choices.<br />

Traditional Values.<br />

Contemporary Choices.


Reverend Sam Zwarenstein<br />

One of the greatest benefits of<br />

being on a plane is that you’re<br />

uncontactable. No-one can get<br />

hold of you, you’re free to watch<br />

some tv or a recent movie release<br />

or perhaps a classic. <strong>May</strong>be you<br />

like spending some time listening<br />

to music or reading a book. And<br />

even though you’re in a somewhat<br />

confined space, you are generally<br />

free to “roam about the cabin” - just<br />

remember to fasten your seatbelt<br />

when you’re back in your seat. This<br />

is your time to do what you want<br />

to do-your time to make your own<br />

decisions without something or<br />

someone telling you what to do.<br />

Then, in 2008, commercial flights<br />

started offering in-flight wifi on<br />

domestic flights in the USA and in<br />

some other parts of the world, and<br />

the short-haul or domestic flight<br />

slowly became yet another place<br />

you could carry on with work or<br />

engage in other critical activities,<br />

such as Facebook or Twitter.<br />

I remember discovering this<br />

innovative feature in late 2011, and<br />

I will admit to using it on a couple<br />

of occasions, especially when I had<br />

several flights or connections on the<br />

same day. The ability to get work<br />

done, answer a few e-mails, perhaps<br />

do some internet banking, a bit<br />

of online shopping, message a few<br />

friends and catch up on the news, is<br />

a very good use of time, especially<br />

all the way up there in the sky.<br />

However, there went my time alone;<br />

my time of uncontactable peace.<br />

I had to waiver this time alone and<br />

justify that when you take into<br />

account the amount of time you’ll<br />

be saving when you get to your<br />

destination, whether it be home, a<br />

hotel, a conference or a meeting,<br />

you appreciate the convenience<br />

even more, perhaps because of the<br />

time you get back, perhaps because<br />

you used the time productively,<br />

14<br />

perhaps both. I acknowledge this<br />

is certainly useful on short-haul or<br />

domestic flights, especially when<br />

you are travelling for work.<br />

However, I have a problem with the<br />

idea of wifi when it comes to longhaul<br />

flights. For me, the long-haul<br />

flight is one of the last bastions of<br />

separation from the rest of the world.<br />

Unless you’re flying with a seriously<br />

low-cost airline, there is plenty to<br />

watch and listen to, and of course<br />

you can get really stuck into a good<br />

book, or perhaps even get some shuteye<br />

(acknowledging that sleeping<br />

on a plane is a varied experience).<br />

Recently, on a trip back from<br />

the USA, during the regular<br />

announcements after take-off, the<br />

cabin manager mentioned that<br />

the aircraft we were travelling on<br />

had onboard wifi, and that we<br />

could find instructions on how to<br />

connect on the screen in front of<br />

us. My plans to catch up on some<br />

sleep and to watch at least two<br />

of the movies that I never had a<br />

chance to catch at the cinemas, were<br />

overtaken by the urge to connect<br />

to the world out there. Despite<br />

the temptation, I left well alone.<br />

Why are we compelled to further<br />

submit ourselves to work and<br />

whatever is happening in the world,<br />

as though our lives wouldn’t have<br />

any meaning if we didn’t? Why<br />

can’t we bring ourselves to use the<br />

best excuse available for not being<br />

contactable, and allow ourselves<br />

some (relative) peace and quiet?<br />

This year, our journey as parents<br />

entered a whole new chapter<br />

- that’s the beauty of children,<br />

especially those in their teenage<br />

years. Rachel turned 16 in January,<br />

and she passed (as was expected)<br />

her driver knowledge test - she<br />

is officially a learner driver. All<br />

the parents who have been in<br />

our position are either laughing<br />

as they read this, or alternatively,<br />

this has reawakened some testing<br />

memories. This of course has<br />

meant that we are no longer serving<br />

only as taxi drivers/shleppers, but<br />

also driving supervisors. For all<br />

those not in the know, this role<br />

has a number of responsibilities

attached to it that make it different<br />

from simply being a passenger.<br />

One of the rules as a supervisor is<br />

that you cannot touch your mobile<br />

phone, just as the driver cannot.<br />

You have to act in the same manner<br />

as if you were the learner driver,<br />

not a passenger. So, as soon as the<br />

session begins, the phone goes into<br />

a pocket or the cubby hole, and<br />

being the conscientious person that<br />

she is, Rachel even activates “do not<br />

disturb” on her phone. For the length<br />

of the drive, you are uncontactable,<br />

allowing you to focus all your<br />

attention on the tasks at hand.<br />

Our natural instincts are to see this<br />

as an unnecessary restriction, an<br />

impediment. We are so obsessed with<br />

what we believe our rights are, that<br />

we cannot see the rationale behind<br />

this curtailment. By not having the<br />

distraction of the phone ringing and<br />

beeping and making all sorts of other<br />

noises, we can focus on helping the<br />

student in their quest to become a<br />

better driver, by learning from our<br />

years of experience in the driver’s<br />

seat. In effect, we have been given a<br />

freedom from our “captor”, which<br />

has allowed us to take on other<br />

tasks with a different perspective<br />

and a renewed sense of how we<br />

can apply ourselves in a different<br />

situation. We find that we have<br />

released ourselves from that which<br />

constrained us, and suddenly we<br />

are free to do so many other things,<br />

because we’re not distracted by (in<br />

this case) the phone. We can direct<br />

our attention to where it is needed.<br />

Don’t get me wrong, I’m not having<br />

a go at the poor mobile phone.<br />

I’m not saying it has taken control<br />

of our lives (even though there’s a<br />

strong argument in support of that<br />

theory). What I am saying is that we<br />

don’t allow ourselves to be removed<br />

from the madness and interference.<br />

We don’t have the discipline to<br />

ignore the distraction, so it’s only<br />

when we’re forced to ignore it or<br />

leave it alone, that we do so.<br />

On a plane, especially on those<br />

long-haul flights, we can’t use our<br />

phones as we normally would,<br />

so it’s almost as if we’re forced to<br />

allow ourselves freedom from that<br />

constraint. We occupy ourselves<br />

with other activities like reading<br />

or catching up on the latest visual<br />

or audio offerings. Similarly, when<br />

driving (or supervising a learner<br />

driver), we accept that our focus<br />

has to be on the road and what’s<br />

happening around us. Once<br />

again, we are almost forced into<br />

acknowledging that there is a choice.<br />

Of course, the world we live in<br />

is changing all the time, and<br />

we become more reliant on<br />

technology each time there’s a new<br />

development. We cannot, nor<br />

should we, ignore progress in the<br />

hope that we can allow ourselves<br />

the freedom that we don’t demand,<br />

but that allows us to take a break<br />

from what has become routine.<br />

In both examples I’ve given, we’re<br />

forced into allowing ourselves that<br />

freedom. Are we, therefore, incapable<br />

of taking that leap ourselves? Do we<br />

lack the discipline to proactively give<br />

ourselves an alternative even when<br />

we don’t need to? Optimistically,<br />

I’d say that we are both capable of<br />

taking the leap, as well proactively<br />

giving ourselves an alternative. We<br />

don’t throw a temper tantrum (well<br />

most of us don’t!) when the cabin<br />

manager or one of the stewards tells<br />

us to switch off our phones or put<br />

them in “airplane mode”. Therefore,<br />

we are able to take that break, we<br />

can accept that we need to take<br />

that break. What most of us lack<br />

is not necessarily the discipline to<br />

do so, but perhaps the capability<br />

to allow ourselves that choice.<br />

It’s not just about wifi on planes,<br />

or using your phone in<br />

the car. It’s about the<br />

many situations we find<br />

ourselves in without the<br />

apparent motivation to do<br />

things differently, to give<br />

ourselves the ability to<br />

choose our opportunities<br />

for freedom, and to<br />

do so when we feel we<br />

need to. We are quite<br />

capable of taking steps<br />

to control many other<br />

aspects of our life, so what is it<br />

that’s missing from this equation?<br />


Just as in many other aspects of<br />

our life, we’ll look back one day<br />

and reflect on the opportunities<br />

we had, and the decisions we<br />

made. Inevitably there will be<br />

some regrets about the decisions<br />

we made. There will also be regrets<br />

about decisions we didn’t make<br />

and chances we didn’t take. We’ll<br />

reminisce about what could have<br />

been, if only we’d given ourselves the<br />

opportunity to make choices that<br />

were better for us, although they<br />

may not have been as convenient.<br />

We’ve all heard the saying; “Today<br />

is the first day of the rest of your<br />

life”. The question is, what are we<br />

going to do about it? Let’s find<br />

the strength and perhaps even<br />

the audacity to make this day, the<br />

day we start exercising our rights<br />

and choose freedom. Freedom<br />

to do what’s best for us, freedom<br />

to say no or to say yes, freedom<br />

to not be afraid of looking out<br />

for number one. Freedom to<br />

actually switch off from the rest<br />

of the world - give it a try!<br />



By Cantor George Mordecai<br />

A few years ago, I had the<br />

good fortune to encounter Joey<br />

Weisenberg. He is a musician<br />

and composer of Jewish music<br />

who spends almost every Shabbat<br />

in a different congregation<br />

teaching people how to truly<br />

build a singing community.<br />

We were both presenting at a<br />

liturgical workshop and co-led<br />

a Kabbalat Shabbat service at a<br />

Masorti convention in Chicago.<br />

I had heard about Joey and read<br />

his book, “Building Singing<br />

Communities,” but apart from<br />

a few you tube clips of him<br />

leading his singing workshops,<br />

I did not have an opportunity<br />

to experience him in action.<br />

Joey’s teaching and music<br />

has inspired so many people<br />

throughout synagogues and havura<br />

communities in the United States<br />

and beyond. He is not afraid to<br />

speak to the issues that inhibit<br />

communities from realising their<br />

musical and spiritual potential.<br />

To build a true singing community<br />

takes a lot of work. This is not just<br />

the result of an in-built tendency<br />

most of us have to resist that<br />

which is not familiar. It is because<br />

the melodies we have been raised<br />

with at synagogue have heart-felt<br />

resonances that vibrate at the core<br />

of our innermost being. These<br />

emotions are very deep. Despite<br />

this however, if we don’t challenge<br />

ourselves to embrace new and<br />

innovative approaches to music<br />

in sacred spaces, we will fail to<br />

grow and evolve as a community.<br />

Creating a singing community in<br />

synagogue space requires attention<br />

to many different details. Aside<br />

from uplifting melodies, how we<br />

arrange space, bringing people<br />

closer together during davening<br />

contributes to the ruach of a service.<br />

At the convention after Friday<br />

night dinner, we all moved to an<br />

adjacent room in the social hall. The<br />

chairs were arranged in concentric<br />

circles and we were all encouraged<br />

to sit close together. This simple<br />

yet important move created the<br />

conditions for an intimacy rarely<br />

experienced in synagogues. We<br />

could all hear each other singing<br />

and it increased the ruach and<br />

participation in the room.<br />

This kind of intimacy is crucial<br />

to creating the conditions for a<br />

true spiritual experience. We sang<br />

together, each of us in our own<br />

special way adding our unique<br />

voices to the collective sound that<br />

ascended and took us to a deep<br />

place, a place that we could not<br />

have reached on our own or even<br />

by putting our trust in a Cantor or<br />

Rabbi to “deliver the goods” for us.<br />

Many of the participants that night<br />

were transformed by the experience.<br />

As a Cantor and musician, I am<br />

passionately devoted to music as<br />

an art form but I have always felt<br />

that music is a vehicle, a means to<br />

an end, not an end in itself. It is a<br />

powerful way to connect with the<br />

divine life force that flows through<br />

us and all creation. When we pray<br />

together like we did that Friday<br />

evening at the convention with<br />

Joey, we were doing more than just<br />

singing together, we were creating a<br />

place for the divine to dwell among<br />

us and recognising the divine in each<br />

and everyone us who was present.<br />

The Emanuel community is truly<br />

blessed to have so many members<br />

who care deeply about Judaism and<br />

our synagogue. We are a committed<br />

and diverse community and the<br />

directions we take now at this crucial<br />

juncture will have a lasting effect<br />

for generations to come. In order<br />

to journey down the path which<br />

will ensure that our community<br />

grows and remains strong, we<br />

are going to need to experiment<br />

with different approaches to<br />

music, space, education and<br />

communal organisation.<br />

Let us embrace the future with<br />

excitement and enthusiasm in the<br />

knowledge that our community<br />

will continue to grow and thrive<br />

because we are a loving, caring place<br />

that is not afraid to experiment<br />

with and embrace change.<br />

Ilan Kidron with Cantor George Mordecai<br />


ChristieLaw<br />

For all your general law needs.<br />

Specialising in wills & estate planning.<br />

First consultation free, discount<br />

for Shul members.<br />

Primary School Open Day<br />

Discover why Emanuel School is small enough<br />

to know your child and big enough to make a difference<br />

Meet our staff, take a tour, visit classes and enjoy displays<br />

Wednesday 27 March <strong>2019</strong><br />

9.30 am - 11.00 am<br />

Emanuel School, 20 Stanley Street, Randwick<br />

Bookings can be made at www.emanuelschool.nsw.edu.au/visit<br />

For further information contact Gail MacKenzie on 8383 7333<br />

or enrolments@emanuelschool.nsw.edu.au<br />

Suite 902, Level 9, 84 Pitt Street,<br />

SYDNEY NSW 2000<br />

Tel: 02 9232 2264<br />

Fax: 02 9232 2643<br />

Mob: 0413 049 050<br />

rick@christielaw.com.au<br />

www.christielaw.com.au<br />

Emanuel School is a member of<br />

the JCA Family of Organisations<br />

A 10-day tour of Israel with<br />

a focus on Jewish<br />

Spirituality.<br />

We explore<br />

ancient sites, learn<br />

with the best<br />

kabbalah teachers<br />

in the world<br />

and experience<br />

authentic inspiring<br />

tikun olam<br />

projects, getting<br />

to know the<br />

people involved.<br />





OCTOBER 20-30, <strong>2019</strong><br />





For more information,<br />

please email<br />

orna@emanuel.org.au<br />



Donna Jacobs Sife<br />

Of the many and various ideas that arise from the festival of Pesach, I find one<br />

particularly compelling. The sages tell us that the syllables of the word Pesach each<br />

represent a word in their own right: "Pe" means "mouth" and "sach" means "speaks".<br />

When I was 12, I became a ‘selective<br />

mute’. I stopped talking for several<br />

months. And now, when asked how<br />

I became a storyteller, this image of<br />

a mute young girl comes to mind.<br />

Perhaps I became a storyteller so<br />

that my words would be heard. And<br />

I suspect also that my penchant<br />

for social justice and speaking up<br />

also has roots in that young girl.<br />

However, the imperative to speak<br />

up in the face of injustice also has<br />

its roots in Judaism. The midwives<br />

Puah and Shifra spoke up when<br />

they refused to follow the orders<br />

of the Pharaoh and chose to save<br />

a little baby boy. The Pharaoh’s<br />

daughter spoke up when she saw<br />

that little baby floating down the<br />

river in a basket. Moses stood<br />

before the Pharaoh and spoke up in<br />

the name of his enslaved brethren.<br />

We are a People today, because<br />

others chose to speak and not<br />

remain silent in the face of injustice.<br />

It is in our origins, in our genesis.<br />

Dissent gave birth to us as a nation.<br />

Think of Abraham, when faced<br />

with the injustice as he saw it<br />

of the destruction of Sodom<br />

and Gomorrah by God. Even<br />

to the highest authority,<br />

Abraham was not deterred.<br />

“Will You sweep away the innocent<br />

along with the guilty? What if there<br />

should be fifty innocent within the<br />

city; will You then wipe out the<br />

place and not forgive it for the sake<br />

of the innocent fifty who are in it?”<br />

Abraham points out that there<br />

are innocent people living in<br />

Sodom and Gomorrah who do<br />

not deserve punishment. He<br />

begins bartering with God, asking<br />

how many innocent people there<br />

would have to be for the cities to<br />

be spared. He ultimately bargains<br />

18<br />

down to 10 innocent people<br />

before the episode concludes.<br />

As Abraham says,<br />

“Far be it from You to do such a<br />

thing, to bring death upon the<br />

innocent as well as the guilty,<br />

so that innocent and guilty fare<br />

alike. Far be it from You! Shall<br />

not the Judge of all the earth<br />

deal justly?” (Genesis 18:25).<br />

Elie Wiesel<br />

We know that Sodom and<br />

Gomorrah were not spared. But we<br />

also know by Abraham’s example, in<br />

the words of the Pirkei Avot: You do<br />

not have to complete the task, but<br />

neither are you free to desist from it.<br />

Of course, there are many in this<br />

troubled world who are silenced,<br />

because to speak up is a dangerous<br />

thing. To be silenced is to be<br />

controlled, oppressed, subdued. We<br />

know that in countries governed<br />

by despotic dictators, any hint of<br />

rebellion could be punishable by<br />

death. In 2015, the Australian<br />

parliament passed a law concerning<br />

workers and medical officers at<br />

the detention centres. It became a<br />

criminal offense for them to reveal<br />

to outsiders what is happening to<br />

asylum seekers, with a potential<br />

penalty of job loss and two years<br />

in prison. When refugees speak<br />

of their experience in public,<br />

they do so understanding that<br />

it could very likely adversely<br />

affect their immigration status.<br />

In Australia, for the most part,<br />

we are free. We can express our<br />

concerns, our criticisms, our<br />

protests, without fear of retribution.<br />

And yet, because this freedom is a<br />

given, we tend to take it for granted,<br />

and forget how lucky and privileged<br />

we are to live in such a country.<br />

And consequently, we do not use<br />

that privilege in the way that our<br />

ancestors have modelled to us. We<br />

forget that freedom and speaking<br />

up, pe-sach – are indelibly linked.<br />

Elie Wiesel in his acceptance<br />

speech for his Nobel Peace<br />

prize in 1986 put it this way:<br />

I swore never to be silent whenever<br />

and wherever human beings endure<br />

suffering and humiliation. We must<br />

always take sides. Neutrality helps<br />

the oppressor, never the victim.<br />

Silence encourages the tormentor,<br />

never the tormented. Sometimes<br />

we must interfere. When human<br />

lives are endangered, when human<br />

dignity is in jeopardy, national<br />

borders and sensitivities become<br />

irrelevant. Wherever men or women<br />

are persecuted because of their<br />

race, religion, or political views,<br />

that place must – at that moment –<br />

become the center of the universe.<br />

This Pesach, I hope to continue to<br />

speak up in the face of injustice,<br />

and to remember that I am one<br />

of the privileged few in this<br />

world who is free to do so.<br />

Tzdek Tzedek tirtof – Justice,<br />

Justice You shall Pursue.

Shabbat<br />

in the Circle<br />

One Saturday each month from 9:30am<br />

Join us for this new Shabbat<br />

morning gathering.<br />

We begin at 9:30am with the study of<br />

Hassidic and other mystical texts then discuss<br />

how we can apply them in our daily lives.<br />

This is followed at 10:15am by a collaborative<br />

musical gathering based on the Shabbat<br />

morning service incorporating melodies,<br />

poems and dance to enhance our Shabbath.<br />

Contact gmordecai@emanuel.org.au<br />

See: emanuel.org.au/shabbatcircle<br />

Awakening<br />

to Freedom<br />

Renewal Friday Night<br />

Pesach Service & Dinner<br />

26th <strong>April</strong>, 6:15pm<br />

Join us for an evening of song and<br />

learning as we explore the meaning of<br />

freedom.<br />

with Cantor George Mordecai and Rabbi<br />

Dr. Orna Triguboff plus special guests<br />

Kim Cunio and Samurai Cunio.<br />

A light dinner will be served.<br />

Cost: $20<br />

HEARTS<br />

ON FIRE<br />

Lag B’Omer<br />

Wednesday 22 <strong>May</strong>, 7pm<br />

Songs, teachings and meditations on<br />

the Omer and Jewish mystical tradition.<br />

with Cantor George Mordecai,<br />

Rabbi Dr. Orna Triguboff and<br />

guest musician.<br />

Free of charge<br />




Shira Sebban<br />

On 13 February <strong>2019</strong>, I joined fellow volunteer refugee advocates at the High<br />

Court in Canberra in support of an allegedly stateless asylum seeker, who<br />

was attempting to challenge Australia’s system of indefinite detention.<br />

Known as “plaintiff M47”, the<br />

man, who has been held in onshore<br />

immigration detention for over<br />

nine years, was represented by<br />

renowned Melbourne QC Ron<br />

Merkel and Alison Battisson<br />

of Human Rights for All.<br />

The case was dismissed: After<br />

questioning his credibility<br />

and discussing the mystery<br />

surrounding his identity, the<br />

Court unanimously found that<br />

such a challenge “did not arise”.<br />

Nevertheless, not only does our<br />

government mandatorily detain all<br />

non-citizens without a valid visa – a<br />

policy adopted under Paul Keating<br />

in 1992 as an essential component<br />

of strong border control – but<br />

it may also detain non-citizens<br />

indefinitely, despite the fact that<br />

they have not committed a crime.<br />

“We didn’t win and we didn’t<br />

lose – we drew,” Battisson said.<br />

“This means that we can keep<br />

fighting for M47, if he wants, and<br />

there is space for other detainees<br />

to bring similar challenges to<br />

their lengthy detention. [This<br />

case] showed us just how high<br />

the bar is set to win freedom.<br />

Unfortunately, nine years on its<br />

own is apparently not enough.”<br />

Each week, I visit asylum seekers<br />

and refugees in Villawood<br />

Detention Immigration Centre, as<br />

a member of Supporting Asylum<br />

Seekers Sydney (SASS), cofounded<br />

six years ago by Emanuel<br />

Synagogue member Anna Buch.<br />

Among those we visit is stateless<br />

refugee Ahmad Shalikhan, 21, who<br />

has been detained since arriving<br />

as a child in 2013. He too now<br />

faces indefinite detention, after the<br />

government took more than two<br />

years to reject his visa application.<br />

Despite facing no criminal charges,<br />

Shalikhan has been refused by<br />

Immigration Minister David<br />

Coleman, due to a risk he would<br />

“engage in criminal conduct in<br />

Australia”, thus deeming him to<br />

have failed the character test as<br />

defined under the Migration Act.<br />

His legal team is appealing<br />

the decision. “It is<br />

unacceptable that<br />

someone who arrived as<br />

a child, and has various<br />

cognitive difficulties,<br />

should be subjected to<br />

detention for this long,<br />

and that the government<br />

could consider indefinite<br />

detention for him,”<br />

Battisson said.<br />

In a statement dated 3<br />

January <strong>2019</strong>, Coleman<br />

wrote: “In light of<br />

the serious nature of<br />

the potential harm, I<br />

have found that Mr<br />

Shalikhan represents<br />

an unacceptable risk<br />

to individuals in the<br />

Australian community”.<br />

This outweighed<br />

other considerations<br />

including “Australia’s<br />

international nonrefoulement<br />

obligations,<br />

the prospects of<br />

indefinite detention<br />

of Mr Shalikhan and<br />

its possible effect on<br />

his mental health, and<br />

the impact of a refusal<br />

decision on his family”.<br />

Ahmad Shalikhan<br />

A Faili Kurd, who fled Iran by boat<br />

with his mother at the age of 16,<br />

Shalikhan has been in detention<br />

since arriving on Christmas Island<br />

in August 2013. Suffering from<br />

a developmental disorder and<br />

mental health issues exacerbated<br />

by his father’s death in Iran, he<br />

has in the past attempted suicide<br />

and displayed volatile behaviour.<br />

The Faili Kurds have long been<br />

persecuted in Iran as an ethnic<br />

minority. Both Shalikhan’s mother<br />


and older brother have been<br />

recognised as refugees by Australia,<br />

his mother granted a five-year visa<br />

in 2016, while his brother, who fled<br />

earlier, has permanent protection.<br />

Shalikhan too was able to prove a<br />

well-founded fear of persecution<br />

in Iran, Australia recognising him<br />

as a refugee in 2016. This means<br />

Australia is legally obliged to<br />

protect him and cannot forcibly<br />

return him to a place of harm.<br />

In 2014, however, as a 17-yearold<br />

minor, he was charged with<br />

two counts of assaulting a public<br />

officer. The offences were resolved<br />

by the Western Australian children’s<br />

court, which issued him a caution<br />

and noted “all criminal matters<br />

are finalised”. While no formal<br />

punishment was ordered, the<br />

incident continues to haunt him, the<br />

Minister taking it into consideration<br />

“on the basis that his violent conduct<br />

… has been proven in court”.<br />

Moved to detention centres around<br />

Australia, his education and social<br />

development were disrupted. Having<br />

only completed Year 10, he has not<br />

been allowed access to education<br />

since turning 18 – despite repeated<br />

requests – and has languished in<br />

Villawood since mid-2016.<br />

People with disabilities are<br />

particularly vulnerable in detention,<br />

Battisson said. “Although no one<br />

should be administratively detained<br />

for seeking asylum, it is particularly<br />

unsuitable, and cannot be made<br />

suitable, for those with disabilities.”<br />

Shalikhan has accepted his earlier<br />

behavioural issues. “I don’t want to<br />

be an old man still in detention …<br />

I have said things whilst here but<br />

this was all due to the frustration<br />

of being in detention. I wouldn’t<br />

do any of the things talked about<br />

… I want to live in Australia. I will<br />

not be a threat to the Australian<br />

community. I am a good person.”<br />

Last year, Battisson submitted a<br />

complaint on his behalf to the<br />

UN Working Group on Arbitrary<br />

Detention (WGAD). In December<br />

2018, it released its opinion,<br />

determining the Australian<br />

government was in breach of five<br />

articles of the Universal Declaration<br />

of Human Rights and four articles<br />

of the International Covenant<br />

of Civil and Political Rights. It<br />

recommended he be immediately<br />

released and accorded an enforceable<br />

right to compensation. It also<br />

called for an investigation into<br />

the circumstances surrounding<br />

his deprivation of liberty and<br />

for appropriate measures to be<br />

taken against those responsible<br />

for violating his rights.<br />

In its third report on his<br />

incarceration, tabled in October<br />

2017, the Commonwealth<br />

Ombudsman noted “psychiatrists<br />

have continuously advised that as a<br />

young and vulnerable person, [his]<br />

ongoing detention is detrimental to<br />

his mental health and recommended<br />

… he be released … with mental<br />

health support and enrolment<br />

in an educational course”.<br />

While the Minister accepted that<br />

should he be released, Shalikhan<br />

would have the support of his<br />

family and the NSW Health<br />

Refugee Service, the government<br />

maintains this is still outweighed<br />

by the risk he “would engage in<br />

criminal conduct in Australia”.<br />

However, while most<br />

criminals serve a fixed<br />

term, when even<br />

murderers sentenced to<br />

life imprisonment are<br />

often eventually released,<br />

our government is<br />

seemingly still prepared<br />

to condemn stateless<br />

refugees to indefinite<br />

detention.<br />






Support Emanuel Synagogue's<br />

work for refugees, email<br />

socialjustice@emanuel.org.au<br />

For more information about<br />

Supporting Asylum Seekers<br />

Sydney (SASS) please see https://<br />

sydneyasylumseekersupporters.<br />

wordpress.com All welcome! Those<br />

interested in visiting Villawood<br />

Immigration Detention Centre<br />

please contact Anna Buch:<br />

anna-buch@outlook.com<br />

Many organisations supporting<br />

asylum seekers and refugees have<br />

volunteer programs, including<br />

Settlement Services International<br />

(SSI): https://www.ssi.org.au/<br />

support-ssi/volunteer; Asylum<br />

Seekers Centre Newtown:<br />

https://asylumseekerscentre.<br />

org.au and Australian Refugee<br />

Volunteers: https://www.<br />

arvolunteers.org/volunteer<br />

Other ideas include:<br />

• Visit refugee-run restaurant,<br />

Four Brave Women, in Summer<br />

Hill and Parliament on King<br />

Cafe in Newtown, which also<br />

offers social enterprise catering;<br />

• Buy fashion through The<br />

Social Outfit, which provides<br />

employment and training<br />

to people from refugee and<br />

new migrant communities;<br />

• Donate musical instruments<br />

to community group<br />

Music for Refugees;<br />

• Host dinner for refugees<br />

in your home via The<br />

Welcome Dinner Project;<br />

• Volunteer to teach English<br />

to Sudanese refugees: see<br />

http://www.sailprogram.org.<br />

au/site/join/volunteer/;<br />

• Join an organised "walk<br />

and talk" with refugees in<br />

different areas of Sydney<br />

via One Step Walks: https://<br />

www.onestepwalks.org<br />




49 Day Challenge – a Guide for <strong>2019</strong><br />

Rabbi Dr Orna Triguboff<br />


For thousands of years counting<br />

the 49 days from the second day of<br />

Pesach to Shavuot with a blessing<br />

has been practised. Why? It’s a<br />

commandment that comes from<br />

the Torah – Leviticus 23:15 “You<br />

shall count…from the day that<br />

you brought the omer as a wave<br />

offering…” What is an omer? It’s a<br />

measure of about 1.5 kg. In temple<br />

times, the Israelites brought an omer<br />

of barley as an afternoon sacrifice on<br />

the second day of Pesach and after<br />

that counted 49 days with a blessing<br />

till Shavuot – a time of harvest.<br />

This is the agricultural aspect of the<br />

festival, literally a period of ripening<br />

of produce and symbolically it<br />

points to a ripening of the psyche.<br />



The Omer begins with a celebration<br />

of the exodus from slavery, on Pesach,<br />

it then continues with a countdown<br />

for 49 days – as a journey of self<br />

reflection - till the 50th day, Shavuot<br />

, the festival marking the receiving<br />

of Torah on Mt. Sinai. On the level<br />

of the psycho-spiritual, this can be<br />

seen as a 7 week opportunity for<br />

self-development. Since each festival<br />

in Judaism has its own flavour, we<br />

can make use of this unique period<br />

to achieve our goals of living a good<br />

life and the aspiration for constant<br />

improvement. It is a journey towards<br />

freedom, and for each person there is<br />

a unique meaning to this. It may be<br />

used as a period to move from being<br />

boxed in by habits that don't serve<br />

you well, to a more healthy life-style.<br />

THE OMER –<br />


In the 16th century in the city of<br />

Tsfat, in the Galilee, the Omer<br />

period was given a new dimension<br />

of religious/spiritual practice. Each<br />

day of the Omer was seen as being<br />

connected to a different aspect<br />

of a person’s character. And each<br />

day of the Omer was seen as an<br />

opportunity for self-improvement.<br />

According to this Kabbalistic<br />

practice, each week is dedicated to<br />

a particular attribute: compassion,<br />

strength, love, endurance,<br />

humility, bonding, leadership. The<br />


names for the seven attributes are<br />

derived from a verse in the Tanach<br />

and each one describes an aspect of<br />

the personality that can be improved<br />

and refined during the Omer.<br />

These attributes are connected to the<br />

holy spark within each person. With<br />

each week it is hoped that there is<br />

a level of self-refinement that will<br />

allow us to “receiving the Torah” on<br />

Shavuot in a new way each year.<br />

In the following few paragraphs<br />

there are some suggestions for daily<br />

awareness practices for the Omer.<br />

Of course there are plenty of other<br />

ideas that will be sparked by these. As<br />

each person is unique, their journey<br />

through the Omer is unique.<br />



Week 1 of the Omer begins<br />

the eve of the 20th of <strong>April</strong><br />

During this week one can reflect on<br />

the aspect of compassion in one’s<br />

life. During the day there is an<br />

invitation to notice when you feel<br />

compassion, when people act with<br />

kindness towards you, in which<br />

situations it is harder for you to feel<br />

compassion…are there times of the<br />

day when compassion is easier to feel?<br />

Symbols connected to the<br />

aspect of chesed are:<br />

The colour white, the angel<br />

Michael, the qualities of: opening,<br />

giving, generosity and empathy.<br />

GEVURAH –<br />


Week 2 of the Omer – begins<br />

the eve of the 27th of <strong>April</strong><br />

Each quality is more than just<br />

one word. Some associations<br />

traditionally given to Gevurah are:<br />

the colour red, the angel Gavriel,<br />

the qualities of: strength, courage,<br />

restraint, discernment, boundary<br />

setting and a sense of social justice.<br />

During this week one could notice<br />

when issues concerning boundaries<br />

arise. Also you could notice situations<br />

when courage and strength are<br />

needed and how you react to<br />

those situations. In the spirit of<br />

Gevurah you might decide to tidy<br />

a messy drawer during this week!<br />


Week 3 of the Omer – begins<br />

the eve of the 4th of <strong>May</strong><br />

Symbols associated with Tiferet<br />

are the colour green, the symbol of<br />

the Star of David, the angel Uriel,<br />

the qualities of beauty, love, openheartedness.<br />

Tiferet is a balance<br />

of Chesed and Gevurah so it is<br />

connected to the ability to balance<br />

giving and receiving in one’s life.<br />

During this week you might choose<br />

to notice the flow of giving and<br />

receiving that takes place on many<br />

levels with each activity to do.<br />


Week 4 of the Omer – begins<br />

the eve of the 11th of <strong>May</strong><br />

The qualities connected to Netsach<br />

are the ability to persevere, optimism<br />

and ambition. During this week<br />

one might sit down and write<br />

one’s ambitions – short term, mid<br />

term and long term. This is an<br />

exercise that helps see one’s life in<br />

perspective. You might explore<br />

which things in your life enhance<br />

your vitality and which drain you.<br />

Notice each time you feel optimistic<br />

and be aware of how it feel as well<br />

as what you are optimistic about.<br />



Week 5 of the Omer<br />

– begins the eve of<br />

the 18th of <strong>May</strong><br />

The quality of Hod<br />

is often connected to<br />

Aharon the High Priest.<br />

It is the part of each<br />

person that is able to set<br />

the Ego aside and feel<br />

humility and connection.<br />

This quality is also connected to<br />

sacrifice. During this week you<br />

might choose to notice when you do<br />

things for others – a sacrifice of sorts.<br />

During the week notice when you<br />

are humble and when you are not.<br />



Week 6 of the Omer – begins<br />

the eve of the 25th of <strong>May</strong><br />

Yesod has many associations – it<br />

literally means foundation, thus<br />

it is a good time to look at one’s<br />

foundations in one’s life. It is a good<br />

time to ask oneself what are the<br />

things that are REALLY important<br />

to me? What are my core values, my<br />

foundation? Yesod is also the quality<br />

of bonding and thus it is a week of<br />

noticing our connection with others<br />

– with family, friends, work associates<br />

Conversations about Israel<br />

Every Monday, join Rabbi Jeffrey Kamins<br />

or guest speakers to examine the complex<br />

issues facing contemporary Israel.<br />

Monday mornings from 10:00-11:30<br />

PRAYER<br />


and community. As you go through<br />

the week, notice your connections<br />

with different people and groups.<br />

What does each connection give<br />

you and what do you give?<br />


Week 7 of the Omer – begins<br />

the eve of the 1st of June<br />

The last week of the Omer is<br />

dedicated to the quality of Malchutkingdom<br />

or leadership. It is a week<br />

of exploring your role as a leader<br />

and how you relate to authority in<br />

your life in the various situations<br />

you come to. As your week unfolds<br />

notice which situations call on<br />

your leadership skills and how you<br />

react. This quality is also called<br />

Shekhinah – divine presence and<br />

so it is a week during which you<br />

are invited to notice holiness in<br />

yourself and in your environment.<br />


Besides using the Omer as an<br />

opportunity for daily awareness<br />

practice one might choose to<br />

journal one’s experience each day<br />

before saying the blessing for the<br />

next day of the Omer. Sitting in<br />

quiet meditation as part of the<br />

Omer practice is also beneficial.<br />

Please email the synagogue<br />

if you would like to join our<br />

free weekly email that guides<br />

you through the Omer.<br />

Wishing you a meaningful<br />

period of joyous practice.<br />


Jeremy Spinak was one of the most<br />

influential and highly respected<br />

communal leaders in Sydney, but<br />

last November at the age of 36 he<br />

succumbed to a rare form of cancer.<br />

The immediate past president<br />

of the NSW Jewish Board of<br />

Deputies (JBOD), was remembered<br />

in emotional speeches at his<br />

funeral and a memorial service<br />

at Emanuel Synagogue.<br />

“Today we honour a beautiful,<br />

unique and much-appreciated young<br />

man of untold value, an excellent<br />

unselfish man devoted to Australia,<br />

community and family,” Rabbi<br />

Jeffrey Kamins told more than<br />

1000 people at Spinak’s funeral.<br />

“Today we honour a beautiful,<br />

unique and much appreciated<br />

young man of untold value, an<br />

excellent unselfish man devoted to<br />

Australia, community and family.<br />

“Jeremy’s light does shine on,<br />

through each of us blessed to<br />

know him, and into the future.”<br />

In a rare show of respect, Spinak’s<br />

death was announced at a NSW<br />

Cabinet meeting, and the NSW<br />

Labor caucus stopped for a minute<br />

of silence for him, an honour<br />

usually reserved only for deceased<br />

members of Parliament.<br />

NSW Premier Gladys Berejiklian<br />

said he was “an outstanding<br />

community advocate and an amazing<br />

human being”, and NSW Deputy<br />

Opposition Leader in the NSW<br />

Legislative Council noted that “a dark<br />

cloud of sadness” spread through<br />

the corridors of NSW Parliament.<br />

The Executive Council of Australian<br />

Jewry said in a statement that<br />

Spinak had excellent judgement<br />

and a compassionate, Jewish heart.<br />

“In all his communal work he was a<br />

conciliator, a healer and a unifier.”<br />

JBOD president Lesli Berger<br />

and CEO Vic Alhadeff said in<br />

a statement that Spinak was a<br />

much-loved and greatly respected<br />

leader of the community.<br />

“His contribution to enhanced<br />

political bipartisanship, a nuanced<br />

approach to advocacy and<br />

engagement with all sectors within<br />

the Jewish community were features<br />

of his presidency,” they said.<br />

Spinak’s wife Rhiannon delivered an<br />

emotional tribute at the minyan.<br />

“We had six wonderful years together<br />

– not nearly long enough,” she said.<br />

“He gave me the experience of<br />

being completely understood,<br />

supported and utterly loved and<br />

I’ll carry that with me always.<br />

“He also gave me the gift of<br />

our beautiful one-year-old<br />

twins, Michael and Grace.”<br />

Describing Spinak as his “soulmate”,<br />

his older brother Jason spoke<br />

of how excited he was when<br />

his baby brother was born.<br />

“Jez was a gorgeous baby, eczema,<br />

cradle cap and all … he came<br />

out with charisma,” he said.<br />

“We tried everything, every<br />

specialist around the world …<br />

and the response would always<br />

[be] there’s nothing more that<br />

we can do than what has been<br />

done for him in Australia.”<br />

The Jeremy Spinak Family<br />

Fund, which is administered by<br />

JewishCare in NSW, has been<br />

created to assist Spinak’s wife<br />

Rhiannon and their 13-monthold<br />

twins Grace and Michael.<br />

To donate, visit bit.ly/spinakfund<br />



B. Karet<br />

Arguably one of the most<br />

recognisable icons in the world,<br />

The Statue of Liberty is regarded<br />

as ‘a potent symbol of liberty,<br />

peace and human rights’. 1<br />

The towering statue of Lady Liberty,<br />

based on Liberatas the Roman<br />

goddess of freedom, sits proudly<br />

on Liberty Island in New York<br />

Harbour. Frédéric Auguste Bartholdi<br />

sculpted the copper statue in France<br />

in the mid 1800’s, and Gustav Eiffel<br />

constructed her metal framework.<br />

The torch she thrusts skyward in her<br />

right hand, and the seven-spiked<br />

crown she wears, illuminate the sky<br />

- a means for Liberty ‘to enlighten<br />

the world’. In her left arm, she clasps<br />

a stone tablet with the inscription<br />

‘JULY IV MDCCLXXVI’, the<br />

date of the U.S Declaration of<br />

Independence, enshrining the<br />

concept of freedom, as do the<br />

broken shackles at her feet. In 1903,<br />

a plaque was added to the pedestal<br />

of the statue (funded by America),<br />

bearing the last lines of the sonnet<br />

‘The New Colossus’. This moving<br />

poem was written by the Jewish<br />

activist and poet Emma Lazarus, to<br />

help raise funds for the completion<br />

of the statue. It begins, ‘Give me<br />

your tired, your poor, your huddled<br />

masses yearning to breathe free’. 2<br />

Built in France as a gift for America,<br />

she was hauled across the world in<br />

214 crates and reconstructed on<br />

Bedloe Island (renamed Liberty<br />

Island). Since her dedication in 1886,<br />

to commemorate the centennial of<br />

the end of the Civil War, she has<br />

greeted millions of refugees and<br />

immigrants. For the war-weary<br />

Europeans arriving after World War<br />

II, with exhausted bodies and broken<br />

spirits, she was a beacon of hope<br />

symbolising freedom and a better life.<br />

Edouard de Laboulaye, the president<br />

of the French Anti-slavery Society,<br />

originally proposed the idea of<br />

the statue as a gift from France to<br />

memorialize President Abraham<br />

Lincoln, of whom he was a great<br />

admirer, and to celebrate the<br />

emancipation of African Americans<br />

after the Civil War. 3 He hoped it<br />

would inspire his own countrymen to<br />

fight for democracy and freedom in<br />

their own repressive regime. However,<br />

for many African Americans, she<br />

has not been a symbol of liberation;<br />

rather a stinging reminder of the<br />

rights and freedoms they do not<br />

share with their fellow Americans.<br />

Recent movies such as ‘Hidden<br />

Figures’, the story of the mostly,<br />

unacknowledged African American<br />

female mathematicians and engineers<br />

who worked for the American<br />

space agencies, and ‘Green Book’, a<br />

snapshot of the touring life of Dr<br />

Don Shirley, a highly educated and<br />

gifted pianist of Jamaican heritage,<br />

portray their lack of freedoms. As<br />

recently as the second half of the<br />

20th century, African Americans<br />

endured shameful segregation,<br />

discrimination and humiliation.<br />

Over the centuries, in every<br />

inhabited continent, men and<br />

women have continually<br />

struggled for freedom -<br />

freedom from inequality,<br />

freedom from famine and<br />

freedom from religious<br />

and political persecution.<br />

In the 20th century,<br />

charismatic leaders such<br />

as Nelson Mandela and<br />

Martin Luther King fought to end<br />

apartheid in South Africa and the<br />

United States. Mahatma Gandhi<br />

led a nonviolent campaign for<br />

freedom and independence for<br />

India from British colonial rule.<br />

The fight for freedom continues<br />

in the 21st century. The citizens in<br />

South American countries such as<br />

Venezuela fight for political freedom,<br />

and Nobel Peace Prize winner<br />

Malala Yousafzai quietly campaigns<br />

to free women from bigotry and<br />

exploitation. Wherever she finds a<br />

platform to be heard, she raises her<br />

voice to advocate for the right of<br />

girls in Pakistan, Afghanistan and<br />

India to have an equal opportunity to<br />

receive an education. Most recently,<br />



the plight of Rahaf Mohammed<br />

al-Qunun, a young, Saudi Arabian<br />

women fleeing an abusive family<br />

in the Middle East, highlighted the<br />

desperate struggle for freedom of<br />

many Muslim women. In countries<br />

under strict Islamic rule, such as<br />

Saudi Arabia, UAE and Bahrain,<br />

women yearn for the freedom of<br />

self-determination - to be freed from<br />

the yoke of the male guardianship<br />

laws practised in these countries.<br />

During Pesach, we recount the story<br />

of our ancestor’s liberation from<br />

cruel bondage in Egypt. Moses was<br />

summoned by God to confront<br />

Pharaoh to free the Children of Israel.<br />

In words, ‘Thus says the Lord: Let<br />

My people go that they may worship<br />

Me’ Exodus 8:16, and by actions,<br />

e.g. the plagues God inflicts on the<br />

Egyptians, escalating in might each<br />

time Pharaoh stubbornly refused to<br />

free the Hebrews. Moses didn’t give<br />

up. Acting as God’s agent on Earth,<br />

he negotiated with Pharaoh overand-over<br />

again, until he was finally<br />

convinced to ‘let (His) people go’.<br />

Our freedom was secured thousands<br />

of centuries ago so that we ‘could<br />

worship God …. and be a kingdom<br />

of priests and a holy nation’ Exodus<br />

19:6, and ‘a light unto the nations’,<br />

Isaiah 49:6. We are now God’s agents<br />

on Earth. We need to step up and<br />

raise our voices advocating for human<br />

rights and the freedom of oppressed<br />

people around the world. Just as<br />

Moses did many centuries ago on our<br />

behalf, we need to urge our political<br />

leaders to show compassion to asylum<br />

seekers and change their policies.<br />

To paraphrase Martin Luther<br />

King, ‘we can never truly enjoy<br />

our own freedom, unless we<br />

secure the freedom of others -our<br />

destinies are inextricably linked’. 5<br />

Our words and actions need to<br />

make the ideals of ‘freedom and<br />

enlightenment’ the Statue of Liberty<br />

symbolises not just a concept, but<br />

a reality for all men and women.<br />

References:<br />

1. www.everything-everywhere.<br />

com%2Funesco-world-heritagesite-93-statue-of-liberty<br />

-UNESCO<br />

‘Statement of Significance’.<br />

2. Moreno, Barry (2000). The<br />

Statue of Liberty Encyclopedia. New<br />

York City: Simon & Schuster.<br />

3. Berenson, Edward (2012)<br />

The Statue of Liberty: A<br />

Transatlantic Story (Icons of<br />

America) Yale University Press.<br />

4. Harris, Jonathan (1985). A Statue<br />

for America: The First 100 Years<br />

of the Statue of Liberty. New York<br />

City: Four Winds Press (a division of<br />

Macmillan Publishing Company).<br />

5. King, Martin Luther Jn (1963)-<br />

I Have a Dream (speech at the<br />

‘March on Washington’.)<br />


Judy Kahn Friedlander<br />

Emanuel Synagogue is set to participate in an important sustainability<br />

initiative that will also provide opportunities for congregants to meet<br />

members of neighbouring faith and community groups.<br />

As part of the ‘B and B Highway’,<br />

Emanuel will soon be hosting a ‘B<br />

and B’ – a ‘Bed and Breakfast for<br />

Birds, Bees and Biodiversity’ as part<br />

of a Sydney-wide innovative airborne<br />

highway that aims to counter the<br />

alarming decline in our pollinators.<br />

The ‘B and B Highway’ was launched<br />

recently by the not-for-profit group<br />

26<br />

FoodFaith, as part of a UTS/City<br />

of Sydney initiative. It aims to<br />

provide rest stops for birds, bees<br />

and other insects across Sydney<br />

in a bid to help food security and<br />

biodiversity. The initiative will<br />

bring other faith and community<br />

groups together who also host ‘B<br />

and Bs’ on an annual basis to share<br />

sustainability knowledge and tips.<br />

Founder of FoodFaith, Judy<br />

Friedlander, is also a post-graduate<br />

researcher with The Institute<br />

for Sustainable Futures at The<br />

University of Technology Sydney<br />

and is completing her PhD this<br />

year. Judy says that we are at a

tipping point for biodiversity<br />

and the loss of insects can have a<br />

cascading impact on food security.<br />

Insects are critical for pollination,<br />

recycle materials in the soil and<br />

provide the main source of food<br />

for birds, bats, fish and many other<br />

vertebrate species. One in three bites<br />

of food rely on insect pollination.<br />

As reported this month in The<br />

Sydney Morning Herald, BBC and<br />

other leading news media, a just<br />

published scientific review provides<br />

sobering research and statistics on<br />

the loss of insects. There has been<br />

a reported decline of more than<br />

75pc of total insect biomass in 27<br />

years. A UK study found that many<br />

species of butterflies and moths<br />

are declining at alarming rates.<br />

Entomologists across Australia also<br />

report lower than average numbers<br />

of wild insects. Bee collapse is<br />

a huge international concern.<br />

While bee colony collapse has<br />

not happened in Australia, many<br />

experts say our bees face threats.<br />

The academic study found a linear<br />

decline of 2.5% of current (<strong>2019</strong>)<br />

biomass, which is estimated to<br />

lead to the total disappearance<br />

of insects within 40 years.<br />

The main causes of insect species<br />

decline are habitat loss, pesticides and<br />

fertilisers, biological factors including<br />

introduced species, and climate<br />

change. While it is also important to<br />

create more varied habitat in rural<br />

areas, our cities can help the loss of<br />

biodiversity and it is also predicted<br />

that we will increasingly use our<br />

urban areas for food and farming.<br />

The B & Bs are located at community<br />

centres, places of worship from a<br />

range of different faiths throughout<br />

Sydney and at community housing<br />

supported by Community Greening.<br />

With eight centres already funded by<br />

the B and B Highway, each B & B<br />

features a special variety of pollinating<br />

plants selected by horticulturists<br />

as well as an insect hotel or native<br />

stingless beehive. Sydney’s eastern<br />

suburbs will form an important<br />

foundational hub and there are other<br />

‘pollen booths’ in Lane Cove and Mt<br />

Druitt with more being planned.<br />

The initiative is inspired by<br />

other pollinator highways in<br />

Belfast, Oslo and Vancouver.<br />

Judy Friedlander says that creating<br />

pollinating gardens with native plants<br />

that flower the whole year round is a<br />

‘win win for pollinators and people’.<br />

‘I was fortunate enough to be<br />

surrounded by bees, butterflies and<br />

birds as a child – as many of us<br />

were – and we should be working<br />

to ensure that our children have<br />

these same nurturing foundational<br />

experiences of nature,’ she says.<br />

‘Importantly, there is a very serious<br />

side to this and this recent scientific<br />

report provides a wake-up call for us.<br />

‘It is not alarmist to say we are at<br />

a crucial time and if we don’t do<br />

something to help our pollinators we<br />

are in serious trouble. Fortunately, we<br />

can do something to help insects –<br />

the little things that run the world.’<br />

If you would like to support<br />

this initiative or find out<br />

more information, contact<br />

info@foodfaith.com.au<br />

Want to plant some pollinating plants<br />

in your garden? Some suggestions:<br />

- Native flowers such as Cutleaf<br />

daisy Brachysomes<br />

- Lavender is high in nectar<br />

and flowers all-year round<br />

- Native bees also love herbs such<br />

as basil, thyme, sage, rosemary,<br />

lemon balm and mint<br />

- Aussie favourites: Flowering<br />

gum, tea tree, acacia,<br />

bottlebrush, grevillea<br />




Scenes of life around our Synagogue<br />

Clockwise from top left:<br />

• Thomas <strong>May</strong>or in conversation with Rabbi Kamins<br />

• Emanuel's past presidents gather<br />

• Some of our Bnei Mitzvah students<br />

• Our Kef Kids teachers<br />

• Rabbi Krebs in conversation with Rabbi Kamins<br />

• The World Wide Wrap<br />



137 amazing and enthusiastic chanichim (participants) took part in<br />

this summer Netzer Sydney’s summer camps season. This was one of<br />

Netzer’s biggest and most exciting summer seasons in memory!<br />

I think the best way to try and<br />

explain Netzer camp is to share<br />

some stories from camp so<br />

I’m going to share some of my<br />

personal highlights from camp.<br />

I would never forget that moment<br />

I was little 8 year old girl, clinging<br />

onto my parents for dear life as<br />

we arrived at shul on a beautiful<br />

summer morning. I remember<br />

looking around at all of the giant<br />

people walking around in matching<br />

green tops and thinking “get me out<br />

of here!”. I was so nervous and all<br />

I could do was stare at the people<br />

walking around me, clinging onto<br />

my pillow. Then my parents told me<br />

“get on the bus and we’ll see you in<br />

a few days”, it happened SO FAST<br />

and in a minute I was on my way to<br />

my first Netzer camp with a bunch<br />

of children I did not know. The<br />

moment we arrived at the campsite,<br />

suddenly everything changed. I<br />

suddenly stopped being nervous<br />

and started making friends with the<br />

people in my group! I was pushed to<br />

my limits and provided with so many<br />

opportunities to make friends and<br />

challenge myself! It was the start of<br />

something truly amazing. I have now<br />

been on 22 camps and counting...<br />

Now, as a 20 year old madricha<br />

(leader) I am so thankful for my<br />

parents for forcing me to get on<br />

that bus. Everything I know about<br />

myself now, I owe to the wonderful<br />

world of Netzer. Every single camp<br />

you learn more and more about<br />

Judaism, our community andyourself.<br />

All my happiest childhood<br />

memories have been made at Netzer<br />

peulot (programs), meal times on<br />

camps, talent shows on camps and<br />

of course- the wonderful Shabbat<br />

services I got to lead on camps ….<br />

One of the things that are highly<br />

important for us on our camps<br />

is to have our chanichim engage<br />

with the synagogue’s leadership:<br />

We are thankful for the continued<br />

support of our local community,<br />

Synagogues and Jewish organizations.<br />

Over the course of<br />

Summer and Junior<br />

camps we were joined by<br />

Rabbi Rafi Kaiserbluth<br />

and Reverend Sam Zwarenstein<br />

from Emanuel Synagogue. They<br />

ran incredible educational activities<br />

for our chanichim and we thank<br />

them as continued supports and<br />

educational role models for our<br />

movement. We look forward to<br />

continuing our relationship with the<br />

Synagogues through joint activities<br />

and events throughout the year, in<br />

order to continue providing amazing<br />

Jewish education and experiences for<br />

young people in our community.<br />

This year we started a new tradition<br />

that included a few parents coming<br />

up on camp to help us make Shabbat<br />

dinner -we were also joined by<br />

Kim Skurnik, Louise Thurgood<br />

Phillips, Inbal Luft, Nicki Stiassny,<br />

Symone Miller, and Naomi Levi -<br />

mothers of Netzer chanichim who<br />

came to camp to cook the Erev<br />

Shabbat dinner for 140 people (!)<br />

I am happy to report that Netzer<br />

Sydney, and Netzer Australia,<br />

continue to move from strength<br />

to strength. We are incredibly<br />

thankful for the ongoing support<br />

of our wider Jewish community,<br />

and look forward to deepening<br />

these relationships, providing<br />

ongoing Jewish experiences, and<br />

contributing to our community.<br />

B’vracha,<br />

Caroline Freeman,<br />

Sydney Mazkira (chairperson) <strong>2019</strong><br />

And everyone in the Netzer<br />

Sydney family.<br />




Here is an excerpt from a parent watching their son grow, develop and build his<br />

lifelong connection to this community. During his 2-year journey in the Synagogue’s<br />

B’nei Mitzvah program, he has truly been shaped by his Bar Mitzvah process.<br />

My son had his Bar Mitzvah earlier<br />

this year at Emanuel Synagogue<br />

after attending the Bar Mitzvah<br />

program there. He doesn’t go to a<br />

Jewish School, his father isn’t Jewish,<br />

we never used to go to Synagogue,<br />

and although I have a strong Jewish<br />

identity, I would definitively put us<br />

in the ‘culturally’ Jewish category.<br />

To put it another way, he had a lot<br />

of learning to do when he went to<br />

his first class in Year 5. What I was<br />

not expecting, was for my son to find<br />

what he (and by extension we) found,<br />

when he commenced this journey<br />

to find his own Jewish identity.<br />

The Bar Mitzvah program at<br />

Emanuel has offered my son so<br />

much. It’s not perfect, but nothing<br />

is. What it is though, is warm and<br />

inclusive. Daniel Samowitz (or Samo<br />

as he is known) has been both cool<br />

and wise – a balance one can never<br />

expect to achieve as a parent. He<br />

has shown the boys how to be real<br />

men, by being both kind and strong<br />

and living the Jewish values, all with<br />

a sense of humour. The rabbis are<br />

always available, and know each<br />

child for whom they really are. There<br />

is no judgement and no criticism<br />

about how one practises Judaism<br />

at home, or the type of choices one<br />

makes. My son found the synagogue<br />

a place he could be himself, when<br />

he didn’t even know he was looking<br />

for one. And because of the Bar<br />

Mitzvah class, the way he has been<br />

taught to enjoy the community, and<br />

his experience of what it is like to<br />

be part of something bigger than<br />

himself, he has found a way of being<br />

Jewish that at age 13 he can love.<br />

Last Saturday my dad and my son<br />

went to the synagogue together,<br />

because they both like being there<br />

and sharing something of which<br />

they are both a part of. When<br />

my son started his Bar Mitzvah<br />

education, I thought that the Bar<br />

Mitzvah was the big goal, but I<br />

now realise that it was just a part<br />

of it. The lessons themselves were<br />

actually just as significant in laying<br />

the ground work for a Jewish life, in<br />

whatever exciting form it may take.<br />

With Kef Kids and the B’nei<br />

Mitzvah program both occurring<br />

on a Thursday afternoon from<br />

4:00-5:30pm, the Synagogue<br />

campus has been transformed<br />

by youthful life and energy -<br />

all of us experiencing the joy<br />

of being Jewish together.<br />

If you want more information on<br />

our youth educational programs,<br />

please contact Daniel Samowitz<br />

at daniel@emanuel.com.org.au<br />



On Sunday March 3rd, <strong>2019</strong> Emanuel Synagogue presented a special event as part of it’s<br />

In Conversation series, featuring Thomas <strong>May</strong>or, delegate to the Uluru Statement process.<br />

Thomas has been travelling<br />

throughout Australia with the<br />

Uluru Statement advocating for<br />

its call for the ‘establishment of<br />

First Nations Voice enshrined in<br />

the Constitution’. He shared his<br />

story and explained in detail the<br />

significance of the Statement.<br />

Thomas <strong>May</strong>or is a Zenadth Kes<br />

(Torres Strait Islander) man born<br />

and living on Larrakia country<br />

(Darwin). Thomas was a delegate at<br />

the Convention and is now touring<br />

the country as the current custodian<br />

of the Uluru Statement, talking<br />

about its significance to regional<br />

and metropolitan communities.<br />

Mr <strong>May</strong>or says the document has<br />

not received enough attention or<br />

leadership in Parliament, but it was<br />

written to the Australian people,<br />

so he's taking it out to them.<br />

The Uluru Statement from the Heart<br />

was signed in <strong>May</strong> 2017 by a historic<br />

gathering of around 300 Aboriginal<br />

and Torres Strait Islander leaders. The<br />

statement is a proposal of reform that<br />

would establish a constitutionally<br />

enshrined First Nations representative<br />

body to advise parliament on policy<br />

affecting Indigenous peoples and<br />

commit Australia to a process<br />

of truth-telling of its colonial<br />

history through the establishment<br />

of a Makarrata commission.<br />

You can read the whole statement<br />

at https://www.1voiceuluru.org/.<br />

Here is an extract, “Our Aboriginal<br />

and Torres Strait Islander tribes were<br />

the first sovereign Nations of the<br />

Australian continent and its adjacent<br />

islands, and possessed it under our<br />

own laws and customs. This our<br />

ancestors did, according to the<br />

reckoning of our culture, from the<br />

Creation, according to the common<br />

law from ‘time immemorial’, and<br />

according to science more than<br />

60,000 years ago. This sovereignty<br />

is a spiritual notion: the<br />

ancestral tie between the<br />

land, or ‘mother nature’,<br />

and the Aboriginal and<br />

Torres Strait Islander<br />

peoples who were born<br />

therefrom, remain<br />

attached thereto, and must<br />

one day return thither<br />

to be united with our<br />

ancestors. This link is the<br />

basis of the ownership<br />

of the soil, or better,<br />

of sovereignty. It has never been<br />

ceded or extinguished, and coexists<br />

with the sovereignty of the<br />

Crown. How could it be otherwise?<br />

That peoples possessed a land for<br />



sixty millennia and this sacred link<br />

disappears from world history in<br />

merely the last two hundred years?”<br />

The statement ends with the words,<br />

“In 1967 we were counted, in 2017<br />

we seek to be heard. We leave base<br />

camp and start our trek across<br />

this vast country. We invite you to<br />

walk with us in a movement of the<br />

Australian people for a better future.”<br />

Rabbi Kamins committed to<br />

spreading the Uluru Statement<br />

from the Heart and said that, given<br />

our history, we have a special duty<br />

to spread the truth about what<br />

happened to Aboriginal people,<br />

and explain to others the aim of<br />

the statement; to establish a Voice<br />

for First Nations, a representative<br />

body to sit alongside Parliament<br />

to have a say in laws that impact<br />

their lives before they are passed<br />

(not as a third chamber with veto<br />

power). There is also a call for a<br />

Makarrata Commission (a Truth<br />

and Reconciliation commission)<br />

to let the Truth be told.<br />

As this movement builds, please<br />

educate yourself and others about<br />

what these 250 Aboriginal elders<br />

and leaders called for in the Uluru<br />

Statement from the Heart. When this<br />

finally comes to a referendum we owe<br />

it to the First Australians to finally<br />

do right by them and give them<br />

their Voice, a Treaty and a chance<br />

for the whole Truth to be known.<br />

We encourage people to register<br />

their support for the Statement<br />

at 1voiceuluru.org/.<br />

For more see:<br />

emanuel.org.au/indigenous<br />

Rabbi Kamins, Cantor Mordecai and Rabbi Ninio with the Uluru Statement from the Heart<br />

As indicated, profits after costs from the event have been donated to<br />

the remote community, Jilkminggan to build a Dialysis clinic. The<br />

clinic is going to be working alongside Purple house who will nurse the<br />

clinic and the NT Health Dept who have donated machines.<br />

Currently patients have to travel 3 hrs, 3x per week to receive dialysis in Katherine,<br />

putting a huge strain on patients and families, many have no means of transportation<br />

and there isn’t a bus to take them. This money will go directly towards a vehicle that will<br />

provide some instant relief while the community continues raising for the structure.<br />


Miss Chantal Abraham<br />

Mr Greg Bachmayer &<br />

Miss Margherita Roser<br />

Ms Leah Bangma<br />

Ms Lauren & Mr Eli Barel<br />

Ruby Belnick<br />

Nina Ben-Menashe<br />

Ms Vikki Biggs<br />

Mrs Elaine Bogan<br />

Mr Alastair Bor &<br />

Ms Kerry Shaz<br />

Ms Vanessa Brajtman<br />

& Mr James Wilson<br />

Vivienne Bromberger<br />

Max Caminer<br />

Isabel Sophie<br />

Jackie Charny<br />

Mrs Janice Christie<br />

Household<br />

Ms Michelle Cohen &<br />

Mr Cordell Scaife<br />

Nathan Edourd Cohen<br />

Miss Nell Laura Cohen<br />

Mr Roy & Jennifer Cohen<br />

Isaac John Crawford<br />

Dr Anthony M Cutler &<br />

Mrs Rhonda R Cutler<br />

Joshua Postle Doust<br />

Ms Kaylene Emery<br />

Mr Clifford Fram &<br />

Mrs Laura Alfred<br />

Matthew Noah Friedman<br />

Mr Brandon &<br />

Mrs Jodie Gien<br />


To welcome the stranger<br />

Mr Barry & Mrs<br />

Tahnee-Lee Goldman<br />

Michael Hamilton<br />

Miss Natasha han-<br />

Tian Sommer<br />

Sarah Irving<br />

Mr Peter & Mrs<br />

Erica Keeda<br />

Dr Joshua Keller &<br />

Dr Joy Dai-Keller<br />

Dr Peter Klug<br />

Thomas Kurz<br />

Miss Micayla Lucy<br />

Laurence<br />

Luca Lavigne<br />

Ms Margaret Lederman<br />

Mrs Julia Lehmann &<br />

Mrs Leslie Ngatai<br />

Ms Michal Levy<br />

Mr Ofer Levy &<br />

Ms Joy Dong-E<br />

Dr Simon Lewi<br />

Mr Paul Lowenstein<br />

& Ms Robyn Katz<br />

Mrs Liza & Mr<br />

Andrew Lyons<br />

Mrs Penne Marks<br />

Daniel Martin<br />

Mr Fraser & Mrs<br />

Michelle McEwing<br />

Mr Geoff & Mrs<br />

Melissa McGrath<br />

Mr Alan & Miss<br />

Lisa Salkinder<br />

Cameron Morris-Mikardo<br />

Miss Amy Kiara Nahum<br />

Mr Alon & Mrs Eva Novy<br />

Mr Damien & Mrs<br />

Caren Ottaviano<br />

Remington Owen<br />

Nicholas Palmer<br />

Miss Rebecca Anne Penny<br />

Mr Dean Kremer and<br />

Ms Allie Powell<br />

Mr Guy Rob & Ms<br />

Elizabeth Radford<br />

Dr Frances Rapport<br />

Mr Paul Reti<br />

Nikki Riesel<br />

Jonathan Mark Rispler<br />

Mr Jeffrey &<br />

Mrs Jodi Roth<br />

Jeremy Schneider<br />

Raphael Sebban<br />

Gabriella Shaoni<br />

Nathan Shapiro<br />

Mr Michael Shor &<br />

Miss Lucka Beram<br />

Mr Kevin & Mrs<br />

Madeleine Simon<br />

Mr Ryan Wilkan & Miss<br />

Stephanie Snedden<br />

Ms Francesca Stanton<br />

Nissim Toledano<br />

Ms Dee Dee White<br />

Mr Brendan & Mrs<br />

Meital Winter<br />

Joshua Zwi<br />



{TZEDAKAH}<br />

Greater is tzedakah than all the sacrifices<br />


Mr Alexander Ferson<br />

$10,000 OR MORE<br />

Susan & Isaac Wakil<br />

Foundation<br />

Mr Geoffrey &<br />

Mrs Marty Cowen<br />

Mr Robert Whyte<br />

$5,000 OR MORE<br />

Mr James & Mrs<br />

Shauna Corne<br />

$1,000 OR MORE<br />

Mrs Rosemary Block<br />

Mr Stanislav & Mrs<br />

Irina Farbman<br />

Dr Michael &<br />

Mrs Cyndi Freiman<br />

Mr Adrian Gold<br />

Mrs Eugina Langley<br />

Mr Peter Ryner Household<br />

Dr Steven Spielman &<br />

Ms Natasha Figon<br />

Mr David Garvin &<br />

Ms Suzanne Tavill<br />

$500 OR MORE<br />

Mr Jeff Anderson<br />

Dr Karen Arnold &<br />

Dr Drew Heffernan<br />

Mr Thomas Biller & Dr<br />

Anita Nitchingham<br />

Dr David Block A.C.<br />

& Mrs Naomi Block<br />

Ms Jessica Block<br />

& Mr Tim Fox<br />

Mr Anthony & Mrs<br />

Kate Boskovitz<br />

Dr Michael Levy & Mrs<br />

Renee Ferster Levy<br />

Mr Joel & Mrs<br />

Megan Freedman<br />

Mr David & Mrs<br />

Karen Gordon<br />

Mr Maxwell Kahn OAM<br />

Ms Yittah Lawrence<br />

Mr Robert & Mrs<br />

Vivian Lewin<br />

Mr Sergio and Mrs<br />

Olivia Polonsky<br />

Dr Natalie Raquel Shavit<br />

Mrs Salome Simon<br />

Ms Elaine Solomon<br />

Mr John Szabo &<br />

Ms Jenifer Engel<br />

UP TO $499<br />

Mr Reuben Aaron OBE<br />

& Mrs Cornelia Aaron<br />

Mrs Beverley<br />

Adcock OAM<br />

Mr Peter Adler<br />

Mr Michael & Mrs<br />

Melanie America<br />

Ms Mary Levy<br />

Mrs Bernice Bachmayer<br />

Mr Stephen & Mrs<br />

Wendy Baer<br />

Mr Victor Baskir<br />

Mr David & Mrs<br />

Sandra Bassin<br />

Ms Katarina Baykitch<br />

Mr John & Mrs<br />

Yvonne Bear<br />

Mr Danielle Bence Ellison<br />

Mrs Ruth Bender<br />

Mr Peter Benjamin<br />

Ms Susan Benjamin<br />

Dr Jane Berger<br />

Dr David & Mrs<br />

Sandra Berman<br />

Mrs Anne Elizabeth Biner<br />

Mr Lester & Mrs<br />

Frankie Blou<br />

Mr Sydney & Mrs<br />

Judith Bogan<br />

Mrs Tessa Boucher<br />

Mr Leonard Brandon<br />

Mrs Alicia Brandt-Sarif<br />

Mrs Wendy & Dr<br />

David Brender<br />

Mrs Julianna Brender<br />

Mr Rodney Brender and<br />

Ms Bettina Kaldor<br />

Mrs Joni Brenner<br />

Mr. John Brieger & Mrs<br />

Susi Brieger OAM<br />

Mrs Dahlia Brigham<br />

Mr Ian Brodie<br />

Mr Leon & Mrs Emma<br />

Bronfentrinker<br />

Mr Robert & Mrs<br />

Julie Brown<br />

Mrs Helene Cadry<br />

Ms Lorraine Camden<br />

Mrs Jennifer Carleton<br />

Mr Adam Carpenter<br />

& Ms Tal Schlosser<br />

Mr David Castle<br />

Mrs Lynette Chaikin<br />

Mr Darren & Mrs<br />

Hannah Challis<br />

Mr Erwin Charmatz<br />

Mrs Glenda Cohen<br />

Mrs Wendy Cohen<br />

Mr Nathan Compton<br />

Ms Doris Cope Krygier<br />

Mr Kevin & Mrs<br />

Dina Coppel<br />

Mrs Valerie Coppel<br />

Mr James & Mrs<br />

Shauna Corne<br />

Eugenie Coronel<br />

Ms Iska Coutts<br />

Mrs Nereida Cross<br />

Mrs Jacqueline Dale<br />

Mrs Jessie Daniel<br />

Mr Albert Danon & Mrs<br />

Dinah Danon OAM<br />

Mr Robert Davidson<br />

Mr Roger Davis<br />

Mrs Sally Davis<br />

Ms Dahlia Dior<br />

Mrs Daphne Doctor<br />

Mr David & Mrs<br />

Suzette Doctor<br />

Dr Richard & Mrs<br />

Ellen Dunn<br />

Dr Ron Ehrlich<br />

Dr Stewart & Mrs<br />

Susan Einfeld<br />

Dr David Eisinger<br />

Household<br />

Ms Naomi Elias<br />

Ms Julie Ellitt<br />

Mr David Emanuel<br />

Mrs Coryl Engel<br />

Mr John Szabo &<br />

Ms Jenifer Engel<br />

Mr Jonathan Leslie<br />

& Ms Susan Engel<br />

Mrs Marlene Epstein<br />

Mr David Faigen<br />

Mr George & Mrs<br />

Vera Faludi<br />

Mr Vladimir & Mrs<br />

Irina Feldman<br />

Mr Lloyd Gayst & Mrs<br />

Tamara Fettmann<br />

Mrs Zinaida Fettmann<br />

Mr Danny & Mrs<br />

Rachael Fischer<br />



Ms Judy Fischer<br />

Mrs Giza Fletcher<br />

Mr David & Mrs<br />

Vinita Fonteyn<br />

Ms Lorraine Fox<br />

Mr Peter Frankl & Mrs<br />

Michelle Stein-Evers<br />

Mrs Roberta Freedman<br />

Mrs Phyllis Freeman<br />

Ms Anna Fried<br />

Mr David & Mrs<br />

Christine Frish<br />

Mr John & Mrs Judy Gal<br />

Mr Heinz & Mrs<br />

Yvonne Gerstl<br />

Dr Robert & Mrs<br />

Eva Gertler<br />

Mrs Liza & Mr<br />

Richard Glass<br />

Mr David & Mrs<br />

Ruth Glasser<br />

Mr John & Mrs<br />

Judith Gleiber<br />

Mr Charles Golan<br />

Mr Brian & Mrs<br />

Susie Gold<br />

Mr John Gold<br />

Mr Dan Goldberg & Ms<br />

Jody Tocatly Goldberg<br />

Prof Ivan & Mrs<br />

Vera Goldberg<br />

Mrs Milly Goldman<br />

Mr John & Mrs<br />

Tova Goldstein<br />

Mr John & Mrs<br />

Tova Goldstein<br />

Dr Lorna Graham<br />

Mr Jeffrey & Mrs<br />

Diane Grant<br />

Mr Richard David<br />

Grant Household<br />

Mrs Elizabeth Green<br />

Mr Robert Griew &<br />

Dr Bernie Towler<br />

Ms Tracey Griff<br />

Dr Reg & Mrs<br />

Kathie Grinberg<br />

Mr Roger Grinden<br />

Mrs Etty Hahn<br />

Dr Christine Harris<br />

Dr Newman Harris<br />

Mr David & Mrs<br />

Sharon Harris<br />

Mr Les Hart<br />

Mr Neville & Mrs<br />

Debbie Hausman<br />

Dr Karen Arnold &<br />

Dr Drew Heffernan<br />

Ms Lesley-Ann Hellig<br />

Mr Michael & Mrs<br />

Anthea Hemphill<br />

Mrs Jennifer Hershon<br />

Mr Andrew & Mrs<br />

Dee Hilton<br />

Michelle Pauline Hilton<br />

Mr David & Mrs<br />

Monique Hirst<br />

Mr Jonathan &<br />

Mrs Karen Hirst<br />

Mr Richard Hoenig<br />

& Ms Sharon Stern<br />

Ms Barbara Holmes<br />

Mrs Valerie Hosek<br />

Mrs Rosalind & Mr<br />

Wayne Ihaka<br />

Mr Benjamin Isaacs<br />

Mrs Cynthia Jackson AM<br />

Mr Gordon Jackson<br />

Mrs Claudette Jacobs<br />

Mr Tony Jacoby &<br />

Ms Anita Ullman<br />

Mrs Vera Jacoby<br />

Dr Jack Jellins & Mrs<br />

Maureen Jellins<br />

Mr Peter & Mrs<br />

Susan Kadar<br />

Mr Anthony Kahn & Mrs<br />

Judith Kahn Friedlander<br />

Professor Steven & Mrs<br />

Andrea Kalowski<br />

Mr Garry Kam<br />

Dr Errol & Mrs<br />

Zina Kaplan<br />

Barbara Karet<br />

Mr Barry & Mrs<br />

Pamela Karp<br />

Assoc Prof Robert<br />

Kummerfeld &<br />

Prof Judy Kay<br />

Dr Peter & Mrs<br />

Elizabeth Kitchener<br />

Mr Jack & Mrs<br />

Maxine Klarnet<br />

Mr Jack & Mrs<br />

Maxine Klarnet<br />

Mrs Toni & Mr<br />

Mark Kleiner<br />

Mr Aron Kleinlehrer<br />

Dr Stephen & Dr<br />

Deborah Koder<br />

Mrs Veronica Kolman<br />

Ms Renee Koonin<br />

Ms Yvonne Korn<br />

Mr Jim Kornmehl &<br />

Mrs Jeany Simons<br />

Mrs Dorit Krawitz<br />

Mr Daniel & Mrs<br />

Nicole Krieger<br />

Mr Andrew & Mrs<br />

Dianne Krulis<br />

Emeritus Prof. Konrad<br />

Kwiet & Mrs Jane Kwiet<br />

Mrs Judith Lander<br />

Ms Magdalena Langer<br />

Pamela Ann Lansky<br />

Williams<br />

Mr Jason & Mrs<br />

Mia Lavigne<br />

Mr Anthony & Mrs<br />

Louise Leibowitz<br />

Mr Anthony & Mrs<br />

Louise Leibowitz<br />

Mrs Barbara Leser<br />

Mr Lewis Levi<br />

Mr Peter<br />

Mintz & Ms<br />

Belinda Levy<br />

Mrs Beth Levy<br />

Mr Gregg &<br />

Mrs Sue Levy<br />

Mr Philip & Mrs<br />

Lorraine Levy<br />

Ms Miriam Lewin<br />

Mrs Joan Lewis<br />

Mrs Myrna Lewis<br />

Dr David & Mrs<br />

Patricia Lieberman<br />

Mr Stanford & Mrs<br />

Abirah Lifschitz<br />

Mrs Rachel Light<br />

Mrs Erika Lindemann<br />

Mr Maurice Linker<br />

Mr Martin Lipschitz<br />

Mr Peter & Mrs<br />

Anna Loewy<br />

Mrs Sylvia Luikens<br />

Mr Michael Lyons<br />

Dr Isaac & Mrs<br />

Denise Mallach<br />

Dr Linda Mann<br />

Mrs Janka Mansberg<br />

Mrs Debbie Manser<br />

Mr Danny & Mrs<br />

Anna Marcus<br />

Dr Bernard <strong>May</strong>bloom<br />

Dr Mary-Louise McLaws<br />

Mrs Denise McOnie<br />

Ms Judy Menczel<br />

Dr Graeme Mendelsohn<br />

Mr Henry Mendelson AM<br />

& Mrs Naomi Mendelson<br />

Mr Henry Mendelson AM<br />

& Mrs Naomi Mendelson<br />

Mr Brendon Meyers<br />

Mrs Rae Morris<br />

Mrs Anita Moss<br />

Mr Frank Muller<br />




Mrs Helen Mushin<br />

Ms Vivienne Nabarro<br />

Mrs Victoria Nadel<br />

Amira Nathan<br />

Mr David & Mrs<br />

Sarah Nathan<br />

Mr Michael & Mrs<br />

Ruth Nathanson<br />

Ms Lana Neumann<br />

Thomas and Vivien<br />

Neumann<br />

Thomas and Vivien<br />

Neumann<br />

Dr Peter & Mrs<br />

Ziporah Neustadt<br />

Ms Tara Newhouse<br />

Mr Terry & Mrs<br />

Anne Newman<br />

Dr Joel Nothman<br />

Mr Alon & Mrs Eva Novy<br />

Mr Laurence Osen<br />

& Mrs Julia Osen<br />

Ms Ruth Osen<br />

Mr. Warren Pantzer<br />

Mrs Elizabeth Parker<br />

Mr Shimon Parker<br />

Mr Barry & Dr<br />

Yvonne Perczuk<br />

Mrs Helen Perko<br />

Mr Peter & Mrs<br />

Yvonne Perl<br />

Mr Peter & Mrs<br />

Yvonne Perl<br />

Dr Ralph & Mrs<br />

Margaret Hilmer<br />

Mr David & Mrs<br />

Susie Phillips<br />

Mr Peter & Mrs<br />

Carol Reismann<br />

Mr Peter & Mrs<br />

Carol Reismann<br />

Mr Roger & Mrs<br />

Jeannine Revi<br />

Mr Donald &<br />

Mrs Silvia Robertson<br />

Mrs Patricia Roby<br />

36<br />

Myriam & Jack Romano<br />

Dr Ellis and Mrs<br />

Lyn Rosen<br />

Dr Ellis and Mrs<br />

Lyn Rosen<br />

Dr Robert & Mrs<br />

Lisa Rosen<br />

Mrs Deanne Rosenthal<br />

Mr George & Mrs<br />

Shirley Rotenstein<br />

Dr Neville & Mrs<br />

Ingrid Sammel<br />

Mrs Aliza Sassoon<br />

Dr Regina Sassoon<br />

Ms Betty<br />

Saunders-Klimenko<br />

Ms Anita Schwartz<br />

Mr Roger & Dr<br />

Eleanor Sebel<br />

Mr John Roth & Ms<br />

Jillian Segal AO AM<br />

Mr John & Mrs Joan Segal<br />

Mr Kevin & Mrs<br />

Yadida Sekel<br />

Miss Jennifer Selinger<br />

Mr Raphael & Mrs<br />

Roslyn Shammay<br />

Mr Kenneth & Mrs<br />

Cathy Shapiro<br />

Ms Ronit Sharon<br />

Mr John Sharpe<br />

Mrs Vivienne Sharpe<br />

Ms Merril Shead<br />

Mrs Andrea & Mr<br />

Maon Sher<br />

Mr Brian Sherman AM<br />

& Dr Gene Sherman<br />

Mr Yakov & Mrs<br />

Ludmila Shneidman<br />

Mr Yakov & Mrs<br />

Ludmila Shneidman<br />

Professor Gary Sholler<br />

Mrs Regina Shusterman<br />

Ms Donna Jacobs Sife<br />

Mrs Agnes Silberstein<br />

Mrs Marianne Silvers<br />

Mrs Margaret Simmonds<br />

Mrs Barbara &<br />

Mr Charles Simon<br />

Mrs Ruth Simons<br />

Ms Deborah Singerman<br />

Mrs Joy Sirmai<br />

Ms Lilly Skurnik<br />

Mrs Dora & Mr<br />

Jacob Slomovits<br />

Ms Leslie Solar<br />

Mrs Jenny Solomon<br />

Mrs Agnes Spencer<br />

Mrs Neva & Mr<br />

Leo Sperling<br />

Dr Ron & Dr<br />

Judy Spielman<br />

Mr Gary Stead<br />

Dr Stephen & Mrs<br />

Anne Steigrad<br />

Dr Jeffrey Steinweg OAM<br />

& Dr Sandra Steinweg AM<br />

Dr Jeffrey Steinweg OAM<br />

& Dr Sandra Steinweg AM<br />

Mrs Janet & Mr<br />

Tim Storrier<br />

Ms Jacqueline Stricker-<br />

Phelps OAM & Professor<br />

Kerryn Phelps AM<br />

Dr Alfred Stricker<br />

Mr Michael Taksa<br />

Mr Jacob & Mrs<br />

Rosalind Tarszisz<br />

Mr Alan & Mrs Eve Taylor<br />

Mrs Eve Joan Taylor<br />

Mr Alan & Mrs Eve Taylor<br />

Mrs Miriam Tier<br />

Ms Marianne Vaidya<br />

Mrs Ericka Van Aalst<br />

Ms Jenny Van Proctor<br />

Mr William & Dr<br />

Miriam Van Rooijen<br />

Mrs Pauline Vellins<br />

Mr Stephen & Mrs<br />

Edna Viner<br />

Mr Maurice Watson<br />

Mr Leon &<br />

Mrs Tracey-Ann Waxman<br />

Mr Andrew Weber<br />

Mrs Trudy Weil<br />

Mr Gerald & Mrs<br />

Audrey Weinberg<br />

Mrs Thea & Mr John Weiss<br />

Mrs Viola Wertheim<br />

Mr Scott Whitmont<br />

& Mr Christopher<br />

Whitmont-Stein<br />

Ms Toni Whitmont<br />

Ms Teresa Wiliono<br />

Mr Harold & Mrs<br />

Lana Woolf<br />

Ms Eve Wynhausen<br />

Mrs Zara Yellin<br />

Mr Maurice & Mrs<br />

Betty Zamel<br />

Mrs Patricia Zinn<br />

Mrs Anita Zweig<br />

and numerous other<br />

anonymous donors


There is much to do at Emanuel Synaogogue this Pesach! (See emanuel.org.au for more details)<br />

How to Pesach Workshop<br />

14th <strong>April</strong> 10:00am-1:00pm<br />

Join Rabbi Ninio and Cantor Mordecai and learn the practicalities of preparing your home and yourself for<br />

Pesach then discuss how to run a fun, engaging seder<br />

Session 1 - 10am to 11:00am - In the first session, learn the practicalities<br />

of preparing your home and yourself for Pesach.<br />


Session 2 - 11:15am-12:30pm This session will teach you how to run a fun, engaging seder.<br />

2nd night Communal Seder Saturday 20 <strong>April</strong>, 6:15pm service<br />

followed by a wonderful communal seder. Bookings essential<br />

2nd night Family Seder<br />

Bookings essential<br />

Saturday 20 <strong>April</strong>, 5:30pm<br />

Netzer Chocolate Seder<br />

$10 per person or if over 3 people, $5 per person.<br />

Don't forget to sign up for this exciting event!<br />

Women's Seder<br />

Sunday 21 <strong>April</strong> from 6:00pm<br />

Tuesday 23 <strong>April</strong> from 6:30pm<br />

There are limited spaces available for our Women's Seder. Women have a very special role in the<br />

Pesach story. To learn more, join us as we celebrate them using our unique haggadah.<br />

ANZAC Service<br />

Thursday 25 <strong>April</strong> 6:15pm<br />

Join us for a special communal ANZAC Commemoration<br />

Awakening to Freedom<br />

26th <strong>April</strong>, 6:15pm<br />

Renewal Friday Night - Pesach Service & Dinner<br />

Join us for an evening of song and learning as we explore the meaning of freedom.<br />

with Cantor George Mordecai and Rabbi Dr. Orna Triguboff plus special guests Kim Cunio and Samurai Cunio.<br />

A light dinner will be served. Cost: $20<br />


Lorenzo Joseph<br />

Dominic Avenoso<br />

Matilda Kato Boskovitz<br />

Cooper Clenner<br />

Baby Boy Greenblo<br />

Allie B Armstrong<br />

Olivia Freya Baer<br />

Jesse Harry Carpenter<br />

Daniel James Christolis<br />

Jacob Joseph Farbman<br />

Jacob Jonathan<br />

Forshlager<br />

Mr Alexander Smith<br />

& Ms Stacey Davis<br />

Julia Glaser &<br />

Kimon Tellidis<br />

Hetty Angel<br />

Egon Auerbach<br />

Annalise Braakensiek<br />

Gabriel Brown<br />

Susanna Denes<br />

Peter Rudolf Fleischer<br />

Myrna Freed<br />

Rosalie Goldstuck<br />

Amalia Hammer<br />

Remy Hope<br />

Luka Keyte Katsmartin<br />

Gia Allegra Kogan<br />

Ashira Levin-Yabsley<br />

{BIRTHS}<br />

Mazal Tov to<br />

Mr Philip Levy<br />

Zakiah Isabel<br />

Muscio-Dobkin<br />

Xavier Gerard<br />

Alfred Osen<br />

Emmanuelle Savdie<br />


Mazal Tov to<br />

Sam Eli Fox<br />

Samuel Garvin<br />

Aidan Jack Gruenpeter<br />

Ruby Reggae Grynberg<br />

Hugo David Isert<br />

Joe Thomas Katz<br />

Ella Kirschner<br />

Miss Lucy Emma Klein<br />

Zac Raphael Krieger<br />

Leo Saul Latter<br />

Coco Sophia Lavigne<br />

Zachary Atticus<br />

Leibowitz Villa<br />

Jarrah Schlesinger<br />

{MARRIAGE}<br />

To rejoice with the happy couple<br />

Mr Gidon Butow &<br />

Miss Gina Kezelman<br />

Mrs Eleanor Moses &<br />

Mr Dean Leibowitz<br />

Henriette Jaszsagi<br />

Alan Kahn<br />

Aubrey Krawitz<br />

Andre Menash<br />

Ronald Stanley Munz<br />

Golda Amalia Prince<br />

Mary Saul<br />

Harry James Smith<br />

Mr Marcus Schweizer &<br />

Mr Romy Helen Ehrlich<br />

Mr Harvey Tuch &<br />

Ms Gabrielle Gareau<br />

{DECEASED}<br />

To comfort the bereaved<br />

Susan Susskind<br />

Mildred Teitler<br />

Edith Weiner<br />

George Wiederman<br />

Ethan Max Sebestyen<br />

Ramasawmy<br />

Elijah Michael Stern<br />

Dylan Henry Josef<br />

Wiederman<br />

Teo Wolfe Yalda Jacobson<br />

Lior Schlesinger<br />

Milo Elias Sherman<br />

Mischa Odile Spielman<br />

Jake Jensen Timm<br />

Oscar Zane Timm<br />

Natalie Anne Weber<br />

Mr Simeon Weisz & Ms<br />

Adriana Granados-Fallas<br />



by Anne Wolfson<br />



Morning Minyan<br />

Morning Minyan is on Mondays and Thursdays at 6:45am.<br />

All service times are subject to change. Please check<br />

emanuel.org.au for any amendments to our regular services.<br />


Erev Shabbat<br />

• 6:15pm - Masorti Service (Neuweg)<br />

• 6:15pm - Shabbat Live (New Sanctuary)<br />

Shabbat Morning<br />

• 9:00am - Masorti service (New Sanctuary)<br />

• 10:00am - Progressive service (Heritage Sanctuary)<br />

Pesach services and seders - see page 37<br />

{CONTACT US}<br />

All services and other programs are held at the synagogue unless otherwise indicated:<br />

7 Ocean Street, Woollahra NSW 2025<br />

There are many ways to get in touch — we would love to hear from you!<br />

Call: (02) 9389 6444<br />

Email: info@emanuel.org.au<br />

Visit: www.emanuel.org.au<br />

Like: www.facebook.com/emanuel.synagogue<br />

Follow us! We’re on Twitter @emanuelshule and Instagram @emanuelsynagogue<br />

Office hours<br />

Monday–Thursday: 9am–5pm<br />

Friday: 9am–2pm<br />

_______<br />

Edited by Robert Klein<br />

{THANK YOU}<br />

A huge thank you to all of the contributors to this edition of Tell, and<br />

to our wonderful team of volunteers who give their time to help us<br />

get the magazine packed and into members’ homes each quarter.<br />

If you would like to contribute to the next edition of Tell, or to<br />

enquire about advertising, please email tell@emanuel.org.au.<br />

If you are interested in volunteering, email volunteer@emanuel.org.au.

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