TELL Magazine August - September 2019

emanuelsynagogue

The magazine of Emanuel Synagogue, Sydney Australia

Walking the path

in your own way

Rabbi Jeffrey Kamins

Spirit

Av-Elul 5779

August-September 2019

Beneath

the waters

Rabbi Jacqueline Ninio

Creativity

Rev Sam Zwarenstein

The Conquest

of Canaan

Cantor George Mordecai


Sydney Sacred Music Festival

A night of World Music

Saturday 7th September from 7:00pm

Tickets - $49 • Members & students - $39 • Under 18s - free

The 11 piece inter-faith Orchestra is made up of artists from Western Sydney, representing

diverse cultural and faith backgrounds, creating ‘new’ Australian Sacred music. They are

bringing their performance to Sydney’s Eastern Suburbs for the first time for the opening

night of the Sydney Sacred Music Festival. Joining the Orchestra will be Cantor George

Mordecai who will draw on his Iraqi-Jewish heritage.

at Emanuel Synagogue

7 Ocean Street, Woollahra p: 9389 6444

Bookings: events.humanitix.com.au/sacred


YOUR QUARTERLY JOURNAL ON SPIRITUALITY, LEARNING & COMMUNITY

Emanuel Synagogue offers a home where you can live your Judaism in a contemporary

world, drawing on our ancient teachings and traditions. We are a pluralistic community

offering a choice of services, programs and activities for the Masorti, Progressive and Renewal

movements. We do this with contemporary understanding to create a dynamic and diverse

community, welcoming you and your involvement.

PROGRESSIVE

The structure of our Progressive

services allows you to choose

the type of prayer that is

most meaningful for you.

You may choose from alternate

readings in English, you may read

the Hebrew prayer (available in

both Hebrew script, and in English

transliteration), or you may choose to

take a moment of personal reflection.

Our Friday night “Shabbat

Live” service is a moving,

innovative service where prayer

is enhanced with musical

instruments, beautiful melodies,

creative readings and stories.

Shabbat Live is held at

6:15pm every Friday.

The Progressive Shabbat Service begins

at 10am each Saturday morning.

MASORTI

Our Masorti (traditional) services

are run almost entirely in Hebrew,

honouring the tradition with

contemporary insights.

As with all services at Emanuel

Synagogue, men and women

participate equally and fully.

The Friday night Carlebach service

is a traditional Kabbalat Shabbat

service, featuring the well-known

melodies of Shlomo Carlebach.

The Carlebach service is held

at 6.15pm every Friday.

Our Masorti Shabbat Service begins

at 9am on Saturday mornings.

We also hold a Masorti Minyan

at 6:45am on Monday and

Thursday mornings.

RENEWAL

The Renewal movement is devoted to

personal and spiritual development,

reinvigorating modern Judaism with

Kabbalistic and musical practices.

Through our Renewal activities

you will have the opportunity to

reach a new level of awareness,

stress relief, self-development,

relaxation and inner healing.

Email: orna@emanuel.org.au

Kabbalah Meditation

An opportunity to learn meditation

in a Jewish context. With Rabbi Dr.

Orna Triguboff, accompanied by

musician Emanuel Lieberfreund.

Friday mornings 9:30am

August 9, 16, 23 & 30

Renewal Kabbalat Shabbat,

Dinner and Meditation

August 23 from 6:15pm

Rabbi Jeffrey B. Kamins Rabbi Jacqueline Ninio Rabbi Dr Orna Triguboff Rabbi Rafi Kaiserblueth

Reverend Sam Zwarenstein

Cantor George Mordecai


{CEO UPDATE}

Recently I witnessed a family

donating a significant amount

of money towards a specific gift

for the synagogue. This act of

generosity gave great joy not

Suzanna Helia

only to the donor, but also to the

children and grandchildren. I

observed how the wider family felt

incredible joy, pride, and a sense

of recognition amongst them.

There was a sense of ownership,

self-worth, and belonging.

As many of you have probably

noticed, my name is often associated

with asking members for donations,

or reminding people about their

membership fees, etc. In fact, it

wasn’t long ago when I attended

a large function attended mostly

by eastern suburbs Jews. As I was

introduced to people, I often

received the look of, ‘Oh I do know

your name’, followed by ‘Oh, you

send us reminders for billing…’

After a number of emails were

sent from our office, I received

several notes of dissatisfaction

about the fact that the synagogue

is yet again asking for money.

It is my responsibility to make

sure that Emanuel Synagogue is

sustainable, and that we can afford

all the wonderful programs, events

and services that we provide.

I wish membership dues alone could

support our great clergy team and

our hardworking administrative

and educational staff. At the

same time, I appreciate the fact

that many of our members attend

synagogue only a few times a year,

mainly on the High Holy Days.

Yet over the last couple of years, I

have been incredibly fortunate to

witness the impact and joy that

giving provides not only to the

individual who writes the cheque,

but the positive impact it has

on the wider family; the joy and

pride reflected among the family

and friends. Yes, it undoubtedly

defined their pro-social reputation,

{INSIDE THIS EDITION}

TRANSFORMATIVE

LEARNING

7

BENEATH THE WATERS

Rabbi Jacqueline Ninio

9

CREATIVITY

Reverend Sam Zwarenstein

INSPIRING PRAYER

6

WALKING THE PATH YOUR WAY

Rabbi Jeffrey Kamins

29

TISHA B'AV

10/11 AUGUST

14

THE CONQUEST OF CANAAN

Cantor George Mordecai

Cover

Our new torah is written.

Dedicated by the Hauser family.


and reinforced their sense of social

connection and belonging.

Dialogue on whether pro-social

behaviour increases well-being dates

as far back as ancient Greece, where

Aristotle argued that the goal of

life was ‘to achieve eudaemonia,’

which is closely tied to modern

conceptions of happiness. According

to Aristotle, ‘eudaemonia is more

than just a pleasurable, hedonic

experience; eudaemonia is a state

in which an individual experiences

happiness from the successful

performance of their moral duties’.

A Harvard Business School study,

Feeling Good about Giving: The

Benefits (and Costs) of Self-Interested

Charitable Behavior, by Lalin

Anik, Lara B. Aknin, Michael I.

Norton and Elizabeth W. Dunn,

researched the link between

charitable behaviour and happiness.

The study demonstrated that, at

the most basic level, functional

magnetic resonance imaging

evidence shows that giving money

to charity leads to similar brain

activity in regions implicated in the

experience of pleasure and reward.

In a study conducted by Harbaugh,

W. T., Myer, U., & Burghart, D.

R., Neural Responses To Taxation

And Voluntary Giving Reveal

Motives For Charitable Donations,

neural activity was recorded while

participants decided how to split a

one-hundred dollar sum between

themselves and a local food bank.

Results showed that donations

of the original one-hundred

dollar sum to the food bank

led to activation in the ventral

striatum, a brain region associated

with representing the value of a

range of rewarding stimuli, from

cocaine to art to attractive faces.

(Aharon, I., Etcoff, N., Ariely, D.,

Chabris, C. F., O’Connor. E., &

Breiter, H. C. in ‘Beautiful Faces

Have Variable Reward Value: fMRI

And Behavioral Evidence.’) Thus,

these results would suggest that

giving (in the form of charitable

donations) is inherently rewarding.

I will leave you to reflect

on these concepts.

Maybe I am just trying to make

us all a little happier?

SUSTAINING THE

ENVIRONMENT &

HEALING THE WORLD

20

NEHAMA WERNER IN PROFILE

27

OUT OF THE DESERT

Kobi Bloom

CONNECTING WITH ISRAEL

& WORLD JEWRY

22

FAREWELL FROM DUDU

Dudu Gottlib

30

BATMITZVAH FROM KILLALOE

Lara McMahon

COMMUNITY

4

CEO UPDATE

25

EVERY Q&A PERIOD

28

AROUND EMANUEL

33

NEW MEMBERS

33

TZEDAKAH

31, 32 & 37

MAZAL TOV

5


{WALKING THE PATH IN YOUR OWN WAY}

Rabbi Jeffrey B. Kamins OAM

During the period of counting the Omer, we symbolically re-enact the

seven-week journey from escaping slavery and oppression in Egypt to

embracing freely a life of commitment to right action at Sinai.

Each of us walks this path in our

own way; at Emanuel Synagogue we

hope to create a community of likeminded

sojourners along a spiritual

path. As we begin our ninth decade

as a synagogue community, we follow

in the footsteps of our founders.

80 years ago, they imagined the

synagogue as more than a place

of prayer. They envisioned the

synagogue as a spiritual community

centre for multi-generational

activity and engagement.

This vision has been handed down

from generation to generation and

now with a full clergy team and great

support from board, staff and our

members, we are able to realise this

dream. We are creating an incredible

community, and while of course we,

we continue to be a place of prayer

with wide and varied offering of

services, we are much more too.

For example, each member of

the team has areas of interest and

expertise that they share to enhance

the sense of creative community.

Rabbi Jacqueline Ninio organises the

myriad opportunities for social justice

action, drives all our family festival

programs, is the soul of Shabbat Live,

creates family programs around all

the festivals, inspires programs such

as “Chanukah in July” and Icecream

Sunday. Rabbi Rafi Kaiserblueth,

with his three boys under four years

old, has led the return of young

families to the community, with

new programs engaging those about

to be married and those about to

start families, and now will begin on

Friday mornings a special program

for tots between newborn to three

years old , and . Rabbi Orna

Triguboff continues to attract people

through her meditative and musical

renewal services, whether on site or

in nature, often pot luck affairs that

provide a positive social component.

Reverend Sam Zwarenstein has an

indominable and caring approach

felt especially in his davening and

pastoral work, and will ensure that

those who do not have the physical

ability to make it to the community

centre of Emanuel still feel embraced

by the community. Finally, Cantor

George Mordecai has returned with

amazing new teachings on chassidut

and a new monthly service called

Shabbat in the Circle, an interactive

and co-creative Shabbat morning

in the experience. I am working

on creating conversations in the

community: Conversations about

Israel every Monday morning,

“In Conversation” with leading

communal figures the first Sunday

of the secular month and “Health

Conversations” bi-monthly. This is

just a sample of what we are doing to

move the community beyond only

a place of Shabbat worship. Our

intention is to be a multi-faceted,

interactive and engaged community,

integral to broader Australian society.

So this is the time to walk the

walk. Understanding how each

of us fits within the fabric of life,

and how each of us within that

can form circles of relationships,

and through that, understand

that we celebrate our freedom by

forming relationships, creating

community and transforming for

better the society around us.

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{BENEATH THE WATERS}

Rabbi Jacqueline Ninio

I stood in the vast yet sheltering

room, its domed ceiling calling me

to look at the stars beginning to

twinkle in the night sky. I muted

the lights so a soft, gentle glow

enfolded the room and I took my

first tentative steps into the waters.

The natural rock was smooth

beneath my feet as I walked down

the 7 steps into the waters of the

mikvah. The waters were warm

and soft as they wrapped around

me and I floated for a moment,

looking at the stars, being present. I

felt awash with emotion which was

unexpected, unexplained and yet

right. I read the words on the card,

focused on the prayer, the intention:

“May this immersion help me move

from what has been and may my

heart be open to what is yet to come.

When I emerge from these “mayyim

hayyim” these living waters, may

I be filled with renewed energy

and a sense of direction in my

life’s journey. May God grant me

strength, courage and peace. Amen”

I say the Hebrew blessing and drop

beneath the waters, staying for as

long as I can below the surface.

I read the second prayer:

“In gratitude I celebrate the blessings

in my life. I honour those who have

helped me along the way and give

thanks for their supportive presence. I

appreciate the journey that has brought

me to this moment. Thank you God

for the many gifts I experience in my

life, for the good I have known.”

I slip beneath the waters

again, thinking and feeling an

overwhelming sense of gratitude for

the people, the blessings in my life.

I see those I love in a rolling picture

book as their faces flash before me,

I feel their arms surround me with

the waters. I read the final prayer:

“O source of life, keep me in

awe of sunrise and sunset. Keep

me in wonder of things grand as

mountains and oceans. Let me find

joy in ordinary days. Let me embrace

happiness, celebrate life, praise You.

May the blessings of joy, love, kindness

and compassion be with me always.

May I find peace and wholeness as

I continue my journey in gratitude.

Baruch Ata Adonai, eloheinu Melech

ha’olam shechecheyanu vekiimanu

vehigianu lazman hazeh.”

I float suspended beneath

the surface of the waters

once more and then

I lie there, floating,

peaceful, blessed.

TRANSFORMATIVE LEARNING

This was my first

experience of mikvah

which was not in the

ocean. It was powerful

and beautiful and for no

traditional reason. I was

visiting Mayim Hayyim,

a community mikvah

in Boston as part of my

research into mikvah,

hoping to learn as much as I could

to see if we could create our own

mikvah here. This was the last place

I went before I returned to Australia

and they casually said “will you want

to immerse in the mikvah today?”

I was shocked and taken aback. I

had no reason to be at the mikvah,

no purpose other than research

but then I decided in the spirit of

research, I should actually go into

the mikvah. Then I suddenly realised

that the only mikvah I had ever

experienced was the ocean. I had

never been into a mikvah like the

one I was proposing and hoping

to build here. I said I would like to

go into the mikvah, never thinking

for a moment it would be anything

other than an academic exercise,

“research.” But I was reminded again

that mikvah is never academic, it

is powerful, it is transformative,

even when you don’t expect it.

Mikvah has had a traditional

purpose but recently we are

rediscovering the power of this

ancient ritual and we are creating

new opportunities beyond the

traditional, to embrace its healing,

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estorative waters. Mayyim Hayyim

and other community mikvaot

throughout America are reminding

us all of something our ancestors

knew intuitively: there is a deep

connection between our bodies and

our spirit. There is great wisdom

in our tradition and sometimes

we need to be reminded that we

can connect with it in profound

and meaningful ways. For some,

the traditional monthly ritual of

attending the mikvah is a beautiful

acknowledgement of the miraculous

workings of our bodies, sometimes

it is sadness, sometimes it is routine.

But if we limit our use of ritual and

mikvah to those cycles, we are not

recognising and embracing all that

this ritual can be and mean for us.

Mayyim Hayyim have created a

book of ceremonies and rituals,

times when we may choose to enter

the waters of the mikvah. I decided

to immerse using a combination of

the prayers for immersion at a time

of gratitude and a life transition. But

there are many more opportunities

they suggest for this ritual. Some

mirror the ancient times of sacrifice.

People brought offerings when

they sought forgiveness, when they

were thankful or grateful. Times

of transition and significance were

marked. They also brought offerings

for festivals and celebrations.

Traditionally men used the mikvah

before every Shabbat. After the

Temple was destroyed and there

were no more sacrifices, the rabbis

introduced rituals and prayers to

reflect those offerings. But rituals

were also created to sanctify and

celebrate and to mark significant

moments in people’s lives. And

the prayers and rituals in the book

of mikvah moments reflect all of

those. There are prayers for marking

times in the Jewish calendar,

immersing before Rosh Hashana

and Yom Kippur, before Shabbat,

the beginning of a Hebrew month.

Also lifecycle moments, for times

of gratitude and celebration. But

there are also new rituals which

reflect significant moments which

may not have been marked this

way in the traditional prayers.

There is a ritual for mourning

miscarriage, embarking on a

fertility journey, menopause.

There are rituals for completing

shloshim or a period of mourning,

acknowledging the grief and loss

of divorce and beginning again.

There are rituals for healing during

chemotherapy treatment, receiving

difficult news or diagnosis, healing

from abuse. There are rituals for

joyous life moments, marking a

significant birthday, the 9th month

of pregnancy, birth, marriage or

completing a course of medical

treatment. Rituals for embracing

the body we have, for honouring

the process of coming out, for

a gender transition milestone.

There are rituals for gratitude,

forgiveness, life transitions. So

many rituals to reflect moments,

to bring a sense of the sacred and

the holy to the lives we live.

Our world is so fast paced, it is

filled with activities, to-do lists,

commitments, rushing, stress and

pressure and sometimes we forget

to honour the moments. To pause

and reflect, to celebrate, to mourn,

to just be. Rituals provide the

opportunity to do just that: to slow

the frenetic pace of our lives and

allow us a sacred space to reconnect

with ourselves and perhaps discover

what we need. Our spirits are

crying out to be nurtured, to be

held and embraced and we can do

that by linking our mind, bodies

and souls as one through ritual. It

is not necessary to use the mikvah,

we can make those connections

in other ways, through beautiful,

meaningful, personal ceremonies

8


which help us to celebrate, grieve,

heal, reflect and move forward into

lives enriched with meaning and

depth. We have so many resources

within the tradition as well as a

{CREATIVITY}

Reverend Sam Zwarenstein

In 1994, Jeff Bezos took a

vision he had for e-commerce

domination, and launched what

became known as Amazon.

In the beginning, all Amazon

sold was books, but Bezos

knew that his company would

become a super-powerful force

that sold almost everything.

What made it so powerful was that

the model it was built on didn’t

require a retail presence. It was all

online, so there was one fulfilment

centre (which has grown to several

hundred) that would process

orders, collect money, acquire and

send out the books (and later on,

deliver just about everything).

This online kingdom offered

opportunities to any and everyone

to set up a virtual storefront, sell

whatever they’d like. They could

provide merchants and sellers

warehouse and logistical capabilities

to sort, pack and ship these

products, at a price, of course.

Amazon used to venture into areas

of the market (and our imagination),

that you couldn’t even fathom just

a short time before they launched

that product or service. Nowadays,

we’re eagerly awaiting news that

will deliver the next revolution in

our lives, the next concept that will

change the way we exist. In many

cases, we’re left wondering how we

lived before it came into our lives.

Then there’s Amazon Web Services,

which was originally developed

to handle Amazon’s e-commerce

infrastructure needs. It is now a

constantly evolving pool of newly

crafted prayers and rituals. And

we have the ability to create our

own prayers, to speak to God or

Spirit with our own words, from

multi-billion dollar business that

powers a range of cloud computing

solutions for others in the big wide

world, including Netflix, Adobe,

Samsung, Airbnb, and many others.

By the way, it also houses the

Kindle e-book library, and facilitates

the ability for Alexa (Amazon’s

voice-activated assistant) to

advise you on the latest movies

showing, describe the weather, or

if the traffic is too congested.

These are just a few of the

trailblazing products and solutions

that Amazon have developed and

that they continue to reinvent. One

excitedly wonders … what’s next.

The ability to think not only

outside the box, or outside of the

warehouse, if you like, has given

rise to all these opportunities and

more. The defining differentiator

seems to be the wisdom and ability

to step back from the hustle and

bustle of whatever is consuming

one’s time, and utilise the creative

enthusiasm to keep ahead of

our hearts. I hope that together

we can shape rituals and prayers

to mark moments together in

holiness and blessings.

what others may be working on,

to be a leader and innovator.

The world we live in is almost

prohibitive in allowing us to take

that step back, let alone be creative

and think outside the box. We often

find ourselves so busy trying to

cope with what’s already going on,

and in some instances, we’re trying

to catch up with work or other

commitments. There is no room or

time for the creative spirit to sprout,

take hold, and develop. We’re told

that to be able to think creatively, we

need to have a clear mind, free time,

and space around us, so that we

cannot be disturbed or interrupted.

The time to think and be creative

has become an almost impossibility.

However, I would venture to say

that in the case of Amazon and

its leadership, that is far from the

case. At any one stage, there are

copious amounts of activities on

the go, concepts flying back and

forth, ideas being developed and

9


tested, with no end to the chaos

in sight. Despite all of this, the

creative juices just keep flowing.

Comedian Lewis Black referred to

discovering a Starbucks coffee shop

diagonally across the road from

another Starbucks coffee shop, as the

“end of the universe”. The inference

being that this is so unbelievable,

most definitely not something

you were expecting, and perhaps

you’d do a double-take when you

encountered such a phenomenon.

That moment for me, while not

as much a shock to the system as

what Lewis Black was describing,

was seeing for the very first time a

“bricks and mortar” Amazon store.

Yes, I’m referring to an actual shop

where they sell books, devices,

electronics, toys, and so on. Now,

you may ask, so what? What’s the

big deal about Amazon having

physical retail stores? Well, if we go

back to the original concept that

Jeff Bezos developed and which

became Amazon, it was all about

removing the need for there to

be a physical presence. You could

go online, order and pay for your

product, have it shipped to you, and

none of this required you to leave

your house. Next thing you know,

there are Amazon retail stores.

To me, this was like turning the

whole model upside down. As

confused as I was, I felt like I was

being drawn in, I had to go inside

and see what was going on in

this aberration, this “end of the

universe”. Lo and behold, it felt like

a normal experience. There were

all the physical products I referred

to above, and people walking

around asking if customers needed

assistance. There were customers

and browsers, and places to pay

for the products. So, what was all

the fuss about? Why the departure

from the non-physical presence

Amazon was built on? What

were they looking to achieve?

Join our morning MASORTI minyan

Mondays & Thursdays at 6:45am

I believe that one of the answers lies

in a key philosophy Bezos shares;

“Our customers are loyal to us

right up until the second somebody

offers them a better service”. It is

the realisation that you can’t be so

entrenched in what you’re doing

that you forget to look around to

see what’s going on, nor you can

you spend all your time looking

for new opportunities, ignoring

your customers. It’s a delicately

SHABBAT

LIVE

A spiritual, meaningful and

musical Shabbat experience

every Friday at 6:15pm

balanced approach that enables

you to deploy both tactics.

Physical stores are an answer to the

public’s desire to experience before

they engage. We’re told that it

reflects Amazon’s growing drive to

increase engagement with the public.

Apple changed their relationship

with customers by designing

innovative retail stores, where you

can experience any product they sell,

before you commit to purchasing.

Amazon adapted that to suit their

model, emphasising platforms

that serve each of its customers in

the best way possible, considering

the diverse needs of people and

what they wish to experience.

They saw a need to take something

that people enjoyed, and rather

than just copying it, which may or

may not have proved successful,

they put their own spin on it,

turned the focus back on them,

and kept the imagination going.

It is this creative entrepreneurship

that allows them to run a successful

enterprise, yet continually be ready

to change (either individual things

or entire concepts), so that their

customers and potential customers

turn to them first when shopping,

looking for support and storage

services, streaming services, or

the next new thing out there.

Creativity is no longer prohibitive.

We no longer need to have a clear

mind, free time, and space around

us, so that we cannot be disturbed or

interrupted. The time to think and

be creative has become achievable.

Stay home, or step outside – go

wild, but dare to challenge your

imagination. The world is waiting.

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Shabbat In The Circle

One Saturday each month from 9:30am

August 17, September 21, October 19 & November 16

Join us for this special Shabbat morning gathering.

We begin at 9:30am with the study of Hassidic and other mystical

texts then discuss how we can apply them in our daily lives.

This is followed at 10:15am by a collaborative musical

gathering based on the Shabbat morning service incorporating

melodies, poems and dance to enhance our Shabbath.

Contact gmordecai@emanuel.org.au

Kabbalah Meditation

Friday mornings from 9:30am

August 9, 16, 23 & 30

An opportunity to learn meditation in

a Jewish context. With Rabbi Dr. Orna

Triguboff, accompanied by musician

Emanuel Lieberfreund.

Expecting a baby?

Jewnatal is a program for those expecting a

baby in their lives, whether through birth or

adoption, and whether the 1st or 5th!

The concept is to foster/build relationships with

people going through the same life stage that will

carry forward after the class has concluded.

Dates for 2nd cycle 2019

August 25 • September 15 • October 13

Contact the office on 9389 6444 for details.

11


12


NEED A CELEBRANT?

Jon Green

Civil Marriage Celebrant

WEDDINGS

RENEWAL OF VOWS

BABY NAMINGS

CALL JON ON:

0414 872 199

Lunch

'n'

Learn

.

NOURISHMENT FOR MIND, BODY AND

SOUL. ENJOY LUNCH, MEET FRIENDS AND

DELVE INTO TORAH.

Join us on the second Saturday morning of

each month following Shabbat services

10th August - World-renowned

scholar and Rabbi Dr David Frankel of

Machon Schechter in Jerusalem


{THE CONQUEST OF CANAAN: A CASE STUDY

IN THE EVOLUTION OF SACRED NARRATIVE}

Cantor George Mordecai

The conquest of Canaan has been etched in the consciousness of the Judeo-Christian

world since time immemorial. It is the subject of one of the most popular African

American spirituals of all time. I remember, 41 years ago, as a boy soprano singing

“Joshua Fought the Battle of Jericho” as part of large choir at the Opera House.

The story of the Israelite conquest

of Canaan is an epic! It has been an

inspiration for great works of music

and art as well as serving as a major

theological justification for Jewish

and Christian claims to the Land of

Israel. For most of the period since

the narrative was composed, we have

accepted it as a true and accurate

account of a series of events that did

indeed take place. However, as a

result of the scholarship that emerged

in the wake of the Enlightenment,

the Biblical stories that we hold so

dear were seriously questioned and

subject to historical critique. Scholars

of the Bible saw literary and historical

inconsistencies in the text that had

been identified earlier by Rabbinic

and Christian commentators. The

difference between the approach

of the scholars as opposed to

the Rabbinic and Christian

commentators revolved around the

fact that these scholars were not

bound by theological restrictions.

They were not compelled to resolve

seeming contradictions and problems

in the text in order to fit the text into

a narrative that supported Jewish and

Christian claims of divine authorship.

We would be hard pressed today

to find too many historians who

hold the view that the study of

history is a empirical science.

Nevertheless this ‘scientific position’

was definitely the view of the late

18th and 19th century scholars who

pioneered what became known in

the English speaking world as the

Documentary Hypothesis. So what

was so radically different about

14

this view? Not constrained by the

need for theological conformity,

they concluded that the Bible was

not composed at once but over a

period of many centuries by different

authors who held very different

political and religious world views.

They identified four main authors

whom they called J for those whose

The Taking of Jericho by James Jacques Joseph Tissot

deity was named YHVH; E for

those who worshiped Elohim and

the El pantheon; P for the priestly

caste who were concerned with

the duties of the priesthood; and

D for those who were responsible

for the composition of the book

of Deuteronomy, the fifth book of

the Pentateuch that stands out as


a separate work in form from the

preceding four books. Much of

their research was also supported by

archeological evidence. Through a

combination of archeology, historical

and literary source criticism, scholars

have been able to paint a clearer of

the political, religious, and social

concerns of the biblical authors.

The conquest narratives found

the books of Joshua and Judges are

among the most difficult stories to

unpack for source critics, historians

and archeologists of the Biblical

period. Many alternative theories

exist ranging from support of an

Israelite invasion though questioning

the Biblical account and timeline,

to outright rejection of the Biblical

narrative and Israelite conquest.

Almost all of their opinions,

however, fall within the range

of four main theories: peaceful

infiltration, military invasion,

peasant revolution, and ruralisation.

All of them are general categories

that have strong foundations for

support, but all of them have

flaws that need to be articulated.

1. Peaceful Infiltration: There

was a gradual infiltration of

pastoral nomads over a period

of time. The main problem with

this view is that it does not take

into account the archeological

evidence for the destruction of

Canaanite cities and villages.

2. Military Invasion: This

supports the biblical claim that

there was a forced entry into

Canaan. The problem with this

theory is that the archeological

excavations seem to suggest that

the destruction of the major

Canaanite cities occurred at a

different period than described

in biblical narrative.The biblical

timeline for the invasion of

Canaan cannot be supported.

3. Peasant Revolution: This

theory proposes that there

was a peasant uprising inside

Canaan, possibly inspired by or

in collaboration with nomadic/

pastoral clans who were slowly

infiltrating the border villages.

This theory has elements of both

theories 1 and 2. The problem

with theory 3 is that there is

no mention of any peasant

revolution in either the book of

Joshua or the book of Judges.

4. Ruralisation: There is

archeological evidence for

a population explosion at

the end of the 13th century

BCE, coinciding with the

end of the Bronze Age. Large

numbers of peoples outside of

the Canaanite borders moved

into unoccupied or sparsely

populated areas of Canaan and

united with local inhabitants.

These outsiders were mainly

pastoralists and herders who

combined with the local rural

Canaanite population to attack

the major cities. This theory

combines the peasant revolution

with those who support the

theory of a military invasion.

Whether or not any or all of

the four theories are ultimately

true, what seems clear is that the

account of the conquest of Canaan

expressed in the books of Joshua

and Judges are not reliable.

In the book of Joshua itself we see

different invasion narratives that

suggest a more complex story.

One view expressed repeatedly

throughout the book of Joshua is

that of a conquest of Canaan.

“Joshua conquered the whole of this

region, the hill country of

Judah, all the Negev, the

whole land of Goshen, the

Shephelah, the Aravah, and

the hill country and coastal

plain of Israel, everything

from Mount Halak, which

ascends to Seir, all the way

to Baal-gad in the valley

of the Lebanon at the

foot of Mount Hermon,

and he captured the

kings there, and executed

them.” (Josh. 11:16-17)

Other verses tell a different story.

Joshua was now old and advanced

in years. The Lord said to him:

TRANSFORMATIVE LEARNING

“You have grown old and advanced

in years and very much of the

land still remains to be taken

possession of…the land of the

Gabalites, with the whole valley

of Lebanon, from Baal-gad at the

foot of Mount Hermon to Lebohamath

on the east.” (Josh. 13:1-6)

The Walls of Jericho fall down - Dutch Bible

15


In chapter 11, Baal-gad a Canaanite

city was taken and their kings

executed. In chapter 13 we see that

Baal-gad remains to be captured.

The fact that the book of Joshua

contains two competing views of

the conquest suggests that there

was more than one author.

It is clear that these different

narratives often contradict each

other, as in the case of Baal-gad.

Additionally, the book of Judges

provides a very different perspective

on the conquest of Canaan and

reflects elements expressed in chapter

13 of the book of Joshua as opposed

to the conquest narratives. In the

opening chapters of the book of

Judges, the Canaanites were still in

the hill country and the southern

wilderness and the Philistine cities

on the coast were not taken.

We also have the archeological

evidence, which more often than

not is in conflict with the biblical

narrative. The archeological

evidence for Joshua’s invasion is

underwhelming to say the least!

There is evidence of the destruction

of major Canaanite cities but during

a different period. For example, the

famous Battle of Jericho could not

have occurred during the time of

Joshua, because Jericho was not a

walled city at that point. There is

evidence of destruction in Jericho,

and it seems that the walls did

indeed come tumbling down, but

centuries earlier. The book of Joshua

devotes two full chapters (7 and 8)

to the destruction of Ai, but there

is no evidence of such a city ever

existing. While there were some small

settlements, there is no evidence of

a walled city. Archeological findings

do indicate that new waves of

settlements in Canaan commencing

around 1200-1000 BCE, during

Iron Age I occurred but even here,

we will never know for certain

who these peoples really were.

Ancient history is painfully difficult

for even the most seasoned historian.

Information is scant which makes

it difficult to offer any kind of

hypothesis or theory with absolute

certainty. It is hard enough to gather

factual evidence for certain events

in modern times where we have

eyewitness accounts and more sources

to help us. What seems probable

to me, though, is an evolutionary

process of the indigenous peoples of

Canaan gradually merging with semi

nomadic pastoral clans during the

Iron Age I to form a new identity

that would eventually come to

be known as Israelite. The early

Iron Age was a period when major

empires withdrew from Canaan.

This allowed these indigenous groups

to merge and eventually achieve a

cultural synthesis. Gradually, social

structures developed, as did cultural

affinity. Hostilities surely broke

out among these groups, but it was

more likely that a gradual and, for

Joshua at Jericho - Romare Bearden

16


the most part, peaceful settlement

of the land took place, centuries

after the Exodus and conquest

narratives are said to have occurred.

This is also reflected in the merging of

YHVH, travelling deity of the semi

nomadic clans and the indigenous

Canaanite El pantheon, Asherah,

Baal and Yam. The nomadic YHVH

has finally found a home in Canaan,

and over time becomes identified as

being synonymous with Elohim. This

cultural synthesis is also reflected in

the celestial realm. When the Temple

is erected in Jerusalem, YHVH finally

is finally domesticated, identified

with a specific place. Despite this

YHVH has not lost the memory

of earlier days as a nomad. It is this

dual identity that eventually allows

YHVH to be both the particular

God of the Judaean community and

the universal monotheistic God.

Historiography and the study of the

past is a recent discipline along with

the other social sciences. The great

epic poets and storytellers of antiquity

were not historians; they were not

preoccupied with the recording

“facts.” Marc Zvi Brettler in his book,

How to Read the Bible, makes the

following comment: “In antiquity a

storyteller related details about past

events because they were important,

not because they were true.” The

biblical authors, like all of the great

storytellers of antiquity, were not

interested in the study of the past for

its own sake. They edited, reframed,

and recomposed stories of the past

for didactic, theological, or political

reasons that were of concern to their

society, centuries after these events

were believed to have taken place. The

biblical epics that we have inherited,

that we cherish, struggle with, and

read annually were a result of the

final redactors’ cultic, political, and

social outlook. These narratives can

be very powerful and transformative

when read as stories. When read as

history, however, they are misleading.

The books of Joshua and Judges can

appear to have been written in a

historical genre with a chronology of

events, battles, land grabs, and grants.

Brettler makes the very compelling

case that if it were an attempt at

writing history, the book of Joshua

would have ended with Israelite

possession of the land. The historical

record would have been complete,

but the last three chapters of Joshua

focus almost solely on theological

concerns and obedience to YHVH,

and YHVH here will not tolerate

any fraternization with the locals.

“ For should you turn away and

attach yourself to the remnant of

those nations — to those that are

left among you — and intermarry

with them, you joining them, they

joining you, know for certain that the

Lord your God will not continue to

drive these nations out before you,

they shall become a trap for you, a

scourge to your side and thorns in

continued over...

Bread Tags

for Wheel Chairs

Please save your bread tags and bring them to

Emanuel Synagogue – they will be recycled

to fund wheelchairs in South Africa.

Bread Tags for Wheelchairs has been recycling bread

tags in South Africa since 2006. They currently collect

about 500kg/month, which funds 2-3 wheelchairs.

Now they are collecting in Australia too!

It’s easy ….. save your

bread tags for a while and

then drop them off in

the bowl in our foyer.

Ask your family, friends,

school and local café to help.

CONNECTION WITH ISRAEL &

WORLD JEWRY

More information:

breadtagsforwheelchairs.co.za

17


your eyes, until you perish from this

good land that the Lord your God

has given to you.” (Joshua 23:12-13)

The two verses quoted above from

chapter 23 of the book of Joshua

are fascinating to me and give us

a window into what the scholarly

approach is trying to unpack in

order to arrive at what I believe to

be a greater truth. A careful reading

the above verses, reveal more about

the concerns of those who returned

from Babylon to rebuild the Second

Temple and to resettle Jerusalem

than they do about Joshua. It is

most likely that the final editors

and redactors of this chapter

and the book of Joshua were

scribes and priests who were part

of the entourage returning to

Jerusalem from the Babylonian

exile in the wake of the Persian

conquest of Babylonia and the

Middle East from the late 6th

century BCE. In the books

of Ezra and Nehemiah we see

that the exiles returning from

Babylonia struggled to establish

themselves as the ruling elite

in Jerusalem and surrounding

areas. They undoubtedly

returned with the blessings of the

Persians and had trouble with

the indigenous communities

who remained in Judea.

The redactors here are warning

their returning brethren not to

mix with the indigenous population

whose cultic practices were different

from their own. Large tracts of

the book of Joshua therefore are

not really about Joshua, the battle

of Jericho, the holy wars, or the

extermination of the Canaanite

inhabitants. What we see in these

chapters are veiled references to a

power struggle unfolding between

those peoples who remained in

Judea after the expulsion and those

who returned with the authority,

granted by the Persian kings

and satraps, to govern. Which

group will establish itself as the

authoritative voice in the formation

18

of a new emerging community

in Judea in the late 6th and 5th

centuries BCE? Large tracts of

Joshua, Judges, other sections of

the early prophets and the Torah

were reshaped by the hands of

editors, probably priests and scribes

who advocated for the political

claims of the returning exiles

Also, interestingly these above

verses give us a window into the

political climate during the early

second temple period, especially

the concerns and anxieties of the

returning elite. “The Lord your

God will not continue to drive

these nations out before you, they

shall become a trap…” Here we

see an acknowledgement by the

redactors of the political situation

on the ground. The returning exiles

do not have full autonomy, nor are

they powerful enough to be able

to wage war against the indigenous

inhabitants, therefore the holy

wars of extermination described in

other parts of Joshua are modified

here to reflect the political and

social reality of their time. The

conquest narratives are complicated,

reflecting the struggles of different

groups within the Israelite and the

later returning Judaean exiles to

establish their authority. They do

this by editing older narratives and

even occasionally writing whole new

passages into those narratives to

reflect their concerns and agendas.

The editors and redactors of the

early Second Temple period focused

on reworking older narratives as

opposed to writing whole new

epics that might have reflected their

social situation

more clearly. Why is

this? In both early

and late antiquity,

unlike in post-

Enlightenment

modernity, it was

important for a

community to

demonstrate that

it was a part of a

chain of tradition.

Innovation was

not respected in

the same way as it

is today and could

be accomplished

only by attribution

to an older source.

By articulating

their political

and theological

perspectives through

the mouths of

YHVH and Joshua,

returning exiles centuries later

could make the claim that their

perspectives were not new at all.

It could then be accepted by the

returning Judaean exiles and the

ruling Persian elites as an authentic

expression of a tradition grounded

in older indigenous ancestral cultic

practice. We see a later example

of this in Mediaeval times. The

Zohar, arguably the greatest mystical

work in our tradition, written and

compiled at the beginning of the

13th Century CE in Spain and

Provence was attributed to the

second-century sage, Rabbi Shimon

bar Yochai, in order for it to be


The Lost

Princess

TEXT STUDY

Weekly on Thursday

evenings at 7.15pm

Cantor George Mordecai presents a new

series of classes. Initially we will study

The Lost Princess, a deeply insightful

story from Rabbi Nahman, with music

and meditation.

Email: gmordecai@emanuel.org.au

considered authentic. This also

is true of early Christianity. The

Jesus messiah movement had to

yoke itself to the Biblical narrative

in order to make the claim that it

was not a new idea but actually a

legitimate expression of an older

Judaean tradition. The Roman

authorities had trouble seeing how

Christianity fit into the world of

late antiquity precisely because

early Christians had difficulty

showing that their emerging

religion was a continuation

of an older Judaean tradition

and not a departure from it.

Our redactors and editors who

trekked back to Judea from

Babylonia had to show that

their group and theological

perspective was part of an older

set of traditions. They were merely

re-articulating and upholding

that which had already been

established in the past. This

would have been the source of

their emerging authority. They

were not changing anything, it

had always been so. Innovation

under the guise of an unchanging

tradition was an acceptable form

of exegesis in the ancient and

mediaeval world. The Biblical

scholarship that emerged during

the Enlightenment changed the

rules of engagement. This has

created a “circling of the wagons”

among many who cannot live

with the rupture caused by the last

three hundred years of scholarship.

Nevertheless, we cannot retreat

into a mode of exegesis that

shuts out the insights of the last

two hundred years of Biblical

scholarship. Understanding

the way in which our tradition

has evolved over time is crucial

for us today. Uncovering the

human hand in the formation

of our major religious text does

not delegitimize the narrative.

On the contrary it leads to a

deeper engagement with it.

The socio-political concerns

of those who were responsible

for the final redaction of the

Torah and the book of Joshua

does not diminish its sacred

essence or relevance to us. Our

need to connect to the Divine

Source of all Life is an ongoing

human project. As our cultural

and political conditions change

and transform over time we

will continue reinterpret and

reimagine our relationship

with the Divine and our sacred

texts. This process is an essential

part of the religious quest.

19


{NEHAMA WERNER IN PROFILE}

1. TELL US A LITTLE BIT

ABOUT YOU, YOUR HOBBIES,

BACKGROUND, FAMILY...

I was born in Israel to my father,

a Holocaust survivor from Poland

and my mother, a refugee from

Egypt. When I was 6 years old

our family arrived in Australia.

My youth was spent in Habonim

and I was part of the Habo Israeli

dance group which was a very

important part of my adolescence.

When I finished school I went on

Shnat Hachsahra with Habonim

which was a life changing

experience. Upon my return, I

studied to be a physiotherapist and

then began my career, working

primarily in woman’s health and

community care with a focus

on health promotion. I also

began my family and I am the

proud mother of two wonderful

daughters. Although I loved my

work as a physiotherapist, I felt

I could have a greater impact as

a teacher. I am truly passionate

about teaching and education.

In 2015 I retired from classroom

teaching, reluctantly leaving my

teaching position with Emanuel

School which I held for eight

years. Since my retirement, I

have remained exceptionally

busy doing a range of things,

including teaching Environmental

Education for Randwick Council,

mentoring student teachers from

Macquarie University and coaching

school students in debating. I

also volunteer for Mum for Mum,

a wonderful programme run

through the National Council of

Jewish Women, supporting new

mothers in the community. I am

the secretary for my organic food

co-operative, and I co-ordinate

the Early Literacy Support Project

which is part of the Social Justice

20

programme at Emanuel Synagogue.

I am also a doting grandmother

and I spend a lot of time with

my precious grandson. I love

nature and walking anywhere but

particularly bush walking. I also

love gardening, music, community

events and vegetarian cooking.

2. THE EARLY LITERACY SUPPORT

PROGRAMME AT THE SYNAGOGUE

WAS YOUR INITIATIVE AND

INSPIRATION AND YOU CONTINUE

TO BE THE DRIVING FORCE BEHIND

THE PROGRAMME, WHAT MOTIVATED

YOU TO START THIS PROJECT?

I believe that education is the basis

for success in life and the earlier

we can address disadvantage in

education, the better the outcomes

both academically and in the area

of confidence, something that is

supported by the research literature.

Having worked in education, I

know how valuable it is

to have support in the

classroom. I've taught

in disadvantaged schools

where such support is

particularly impactful.

From my work in

Community Health, I

know that there are many

people in the community

who have some spare

time and are interested

in making a difference to

the lives of others, so it

seemed natural to create

an opportunity for those

with time to assist in an

area where they could

make a real difference.

3. CAN YOU DESCRIBE

THE PROGRAMME?

We support two schools,

Chifley Public School

and Alexandria Park

Community School. We

selected these schools

because of the high proportion of

Indigenous students. We implement

each school's literacy programme

and our volunteers facilitate

literacy activities and/or listen to

students read and share their love

of literacy. As part of the process,

connections are established between

students and volunteers which is

a very important part of what is

achieved; some of the students we

work with do not have other people

around who listen to them read and

discuss books. The focus has been

on the early years (Kindergarten

to Year 2) but this year, one of the

schools has asked us to go beyond

Year 2, supporting students up to

Year 6 to help them reach their

expected literacy outcomes.

We require a minimum weekly

commitment of an hour but most

of our volunteers stay beyond the

hour and some of our volunteers

Nehama and her grandson, Joe


come more frequently, one as often

as four times a week; one of our

volunteers comes from Parramatta!

4. WHAT EFFECTS HAVE YOU SEEN THE

PROGRAMME HAVE AT THE SCHOOLS

AND PERHAPS FOR THE VOLUNTEERS

AND YOU PERSONALLY AS WELL?

It's been a very positive experience

for all involved. The teachers are

very grateful for the support and

have seen significant improvements

in their students through the

direct help our volunteers provide

and also through being freed to

work intensively with groups of

students who require extra

support or extension.

The students have built

up positive relationships

with volunteers who

come weekly to connect

with them and help them

advance in literacy. Our

volunteers love sharing

the joy that students

experience as their skills

improve and as they gain

confidence; some of our

volunteers have been

involved in the project

since its inception four years ago. It

has been so rewarding for me seeing

the benefits to all those involved.

5. WHAT HAS THE EXPERIENCE

OF WORKING WITH OTHER

VOLUNTEERS BEEN LIKE?

It has been a real privilege for me

to become acquainted with our

band of dedicated volunteers who

bring such passion and world

experience to the work they do;

I feel humbled to support and to

learn from these impressive people.

Women’s

Rosh Chodesh

Group

8:00pm - 10:00pm

October 9 and November 8

Why a Women’s Rosh Chodesh Group?

There is a legend told that when the Israelites came

to create the golden calf, the men asked the women

to give them all their jewellery and gold to be melted

down for the calf. The women refused to supply their

jewels and as a reward a special festival was given to

them: the festival of Rosh Chodesh, the celebration of

the new moon.

For more information and to find the location, please

call the Emanuel Synagogue office on 9389 6444 or

email info@emanuel.org.au.

6. HAVE YOU ALWAYS BEEN

INVOLVED IN SOCIAL JUSTICE

INITIATIVES AND VOLUNTEERING?

I have had a long interest in social

justice issues, particularly with

respect to Indigenous Australians.

I feel lucky that I have reached

a point in my life where I am

able to dedicate a significant

amount of time to pursuing

some of these areas of interest.

7. DO YOU THINK THAT JUDAISM

HAS BEEN AN INFLUENCE IN YOUR

SOCIAL JUSTICE ACTIVITIES?

It's hard to imagine how

Judaism has not influenced

these activities since, even

though I'm not religious,

my connection

to Judaism is a

strong one.

8. IF YOU COULD

HAVE ONE

WISH FOR THE

WORLD, WHAT

WOULD IT BE?

SUSTAINING THE ENVIRONMENT

& HEALING THE WORLD

Have struggled over this

one ... I just can't narrow

it down to one wish. I have so

many concerns about our precious

planet and those living on it that

I can't choose just one. Sorry!

9. HOW CAN PEOPLE GET

INVOLVED IN THE EARLY LITERACY

SUPPORT PROGRAMME IF THEY

WOULD LIKE TO VOLUNTEER?

We love to welcome new volunteers!

Contact me via socialjustice@

emanuel.org.au and I will be in

touch with more information. If

anyone decides to get involved,

I will provide ongoing support,

beginning with training and

orientation at the school.

21


{FAREWELL FROM DUDU}

Dudu Gottlib

In June, after 3 1/2 years as Netzer and Progressive/Pluralist Community

Shaliach, Dudu Gottlib farewelled Australia and returned to Israel.

To all the amazing shutafim

(partners) I made along

the way, shalom rav,

It seems like it was a lifetime ago

when I landed in Sydney to begin my

Shlichut, on the 11th of November

2015. And like all chapters, this

chapter too must come to an end.

Fulfilling the role of Netzer and

Progressive/ Pluralist Community

Shaliach was the most meaningful

job I have had in my life, mainly

because for me it was not just

a job. It was, as it is called in

Hebrew, a Shlichut (a mission, a

calling, a sacred responsibility).

I can summarize my Shlichut as

trying to do the best I can in being

a bridge. A bridge between the

youth and the older generations of

our community. A bridge between

Israel and the Sydney Jewish

community, a bridge between the

synagogue and its members. And

even, if I may have the Chutzpah

to say - a bridge between Kodesh

(uniqueness) and Chol (mundane).

As a 'bridge' I had the opportunity

not only to facilitate growth, change,

conversations and plans for the future

within the many organisations I

served, but also to grow and change

myself. I can say with full confidence

that I am not the same person I

was before I came here. I am much

better - I have changed for good.

I would like to thank each and

every one of you not only for the

part you played in making my

Shlichut a success but also for your

friendship, your partnership.

There are so many of you to thank. I

cannot mention you all but I will try

to name a few; the amazing Board

of Governance and professional staff

at the Jewish Agency for Israel and

The World Zionist Organization,

the good people in the World Union

of Progressive Judaism, the brilliant

staff of Netzer Olami and TaMar,

the visionary Executive Board of

the Union of Progressive Judaism

and the Moetzah, the dedicated

Board of ARZA and ARZENU,

the talented Board and staff of the

Zionist Federation of Australia

and the very qualified group of

Shlichot and Shlichim in Australia.

I'd like to make a few last special

todot rabot (many thanks):

Firstly, to the Emanuel Synagogue

Rabbinical and clergy team, its

board and staff, lead by Alex Lehrer,

Rabbi Kamins and Suzanna Helia

- you are truly leaders of a thriving

community that enriches Jewish

life and you have enriched and will

continue to do so even from afar.

Secondly, to anyone I had the

pleasure of teaching, whether it was

the Monday Morning Conversations

About Israel class, the Darkeinu

group, B’nei Mitzvah, Lunch ‘n’

Learn or any other setting - thank

you for your passion to learn and

for installing in me the passion to

teach and to learn about you.

Finally, and most of all, Toda

Rabba to the Netzer Bogrim and

Bogrot (leaders) for making my

time in Australia so precious and

unforgettable. It is inspirational

how much you invest of yourselves

into shaping our next generation

of Jewish leaders. Watching this

moves me deeply. You are incredible

and have selflessly been doing

amazing things, resulting in huge

growth and success for Netzer.

It has been an honour, a privilege

and an empowering journey

working with you all.

I'd like to end with saying- L’hitraot,

which, in Hebrew, acknowledges the

moment of farewell but also implies

that we shall meet again. I do not

know how or when, but I do know

that I love you all- and what is loved

continues to live and always leaves

the opportunity to meet again.

So, my partners, L’hitraot.

Please keep in touch,

Please feel free to contact me

whenever you want at

gotlib.dudu@gmail.com

22


A REVEALING

EVENING WITH

JESSICA

ROWE

SUNDAY AUGUST 4

FROM 5:00PM

Jessica Rowe AM is an accomplished journalist,

television presenter and best selling author. She

has written candidly about her struggles to have

the “perfect life” and the damage it can cause.

Join us as Jessica has an intimate conversation

with Rabbi Jacqueline Ninio about the wisdom

she has gained; being a woman in a maledominated

industry, juggling the demands and

expectations of parenthood, struggling with

mental health and the importance of being kind

to yourself.

Book now: tinyurl.com/rowe-talk

Conversations

about Israel

Every Monday, join Rabbi Jeffrey Kamins or guest speakers

to examine the complex issues facing contemporary Israel.

Monday mornings from 10:00-11:30

Learn

(or improve your)

Hebrew

Classes are Monday evenings during

term starting from 6:00pm-7:00pm

Register now at

emanuel.org.au/engage/learn_hebrew

23


24


{EVERY Q&A PERIOD AT EVERY

JEWISH EVENT EVER}

By Andrew Silow-Carroll.

The guest expert’s talk at the local synagogue is wrapping up …

Speaker: … and in conclusion, if

we don’t remember this history,

we are doomed to repeat it.

As Hillel said, “If I am not for

myself, who will be for me?” And

finally, as Rabbi Tarfon put it so

eloquently, “It is not our duty to

finish the work, but neither are we

free to neglect it.” Thank you.

Moderator: Let’s thank our

speaker for what we all can agree

was a beautiful and powerful

presentation. At this point we

can take a few questions, but

please, let’s try to make them

questions, not statements [general

laughter]. Please wait until one

of the interns can bring you a

microphone and — OK then, looks

like you are not going to wait.

First questioner: … in Rose Bay

in 1937. And what I’d like to

know is, if what you say is true,

how come our young people don’t

know more about it? What can

we do to have this taught in every

primary and secondary school?

Speaker: Well, first of all …

Various audience members:

Can you repeat the question?

Speaker: The question was, “If

what you say is true, how come

it isn’t taught in school?” That’s

basically what you asked, right?

First questioner: Yes. Because

what you said was very provocative,

but I worry that our young

people don’t know much about

it. And that our schools don’t do

a good job of teaching about it.

So, we should have more schools

teaching this. And by schools, I

mean primary schools, private

schools, Jewish day schools, public

schools, other high schools …

Speaker: Yes, I think I got it.

So, let me give a fairly lengthy

answer about that while ignoring

the large number of hands being

raised around the room.

Moderator: Next question.

Yes? In the back. Please wait

for the microphone.

Second questioner: … as a

demolition sergeant serving with

the First Battalion, 21st Marines,

3rd Marine Division. When I was

back in Melbourne, my brother

and I started a small appliance

repair company, after which …

Moderator: Please sir, let’s try

to limit this to questions …

Second questioner: My question is,

when I was in the service, there was

antisemitism, sure, but mostly we all

got along. And it really didn’t matter

where you were from: Jews, Italians,

Greeks, Orientals. As my mother,

of blessed memory, used to say …

Moderator: Sir, is there a

question for our speaker?

Speaker: I think I know

what he is asking.

Moderator: You do?

Speaker: I do, and

I will now answer it

at such length and

with such a plethora

of details that we’ll all forget

what was and wasn’t asked.

Moderator: I see a lot hands raised,

so let’s try to keep our questions

short and to the point. You, there.

Third questioner: I actually have

three questions. The first is …

Moderator: Please, if

we can limit …

Third questioner: … if the

American president knew, why

didn’t he bomb the rail lines?

Second, if the Palestinians say

they want peace, why did they

reject all the previous offers

Israel put on the table? And

third, why do Jews continue

to vote for Labour when …

Moderator: None of those

are the subject of our talk!

WORLD JEWRY

Speaker: That’s OK, I can answer

by providing a rambling anecdote

about meeting Barbra Streisand at

a car show, and then by urging you

25


to buy my book, which is on sale in

the lobby directly after this talk.

Moderator: Next question, please.

Fourth questioner: Yes, thank

you. Did you read Peter Fitzsimon’s

column this morning?

Speaker: I did, but what does

that have to do with …

Fourth questioner: What

did you think?

Speaker: Well, I thought …

Fourth questioner: I thought

it was brilliant. [sits down]

Fifth questioner: THE SYDNEY

MORNING HERALD

IS ANTI-SEMITIC!

Moderator: Please wait for the

microphone to come to you.

Fifth questioner: I DON’T

NEED A MICROPHONE! I

STOPPED SUBSCRIBING TO

THE HERALD FIVE YEARS

AGO, BUT EVERY DAY I

READ MY NEIGHBOUR’S

COPY AND IT IS FULL OF

LIES ABOUT ISRAEL!

Moderator: Thank you, sir.

But again, we are looking for

questions, not statements. Let’s get

a younger person. OK, you’ll do.

Sixth questioner: Excuse me, but I

want to read this [pulls paper out of

pocket] and do so painfully slowly

so I get it right. “We know that

feminism and critical race theory

have gifted us with intersectionality

as a heuristic and analytic tool.

We also know, per Neusner, that

the probative value of category

formations helps a culture organize

the social order. And of course,

there is Levinas, who sought to

reconfigure the ethical tradition

of Jewish monotheism in the

language of first philosophy” …

Moderator: Is there a question?

Speaker: I think I know

what she is asking.

Moderator: You do?

Speaker: Yes, I do. Actually, I don’t.

But I will answer by deftly avoiding

the question and explaining that I

need to clarify something raised by

a previous questioner. And then I’ll

add an anecdote about the time I

met Yitzhak Perlman at a pet store.

Moderator: I think we can take one

more. There, the green sweater.

Seventh questioner: Mine is

a four-part question …

Moderator: Oh, for Pete’s …

Speaker: I’ll be happy to stick

around if you want to ask me

something directly, knowing full

well that it will keep me away from

the snack table until all the good

biscuits are gone. But that’s how

generous I am with my time.

Moderator: Thank you all for

coming, and good night!

Adapted with permission from article

by JTA www.jta.org : please be sure to

sign up for JTA’s free enewsletter.

In June, Joel Sykes of Nava Tehila (above)

lead a special Shabbat Live! service

Right - Joel leads a musical circle of musicians

26


OUT OF THE DESERT

Kobi Bloom

Pesach is the story of the end of the Jews time in slavery, a time where we were

constrained physically and mentally in Mitzrayim, Egypt, the narrow place.

On the second night of Pesach we

begin counting the Omer, a period

of 49 days between Pesach and

Shavuot, between the end of slavery

and the beginning of the Jewish

people at Har Sinai. So, we have

left Mitzrayim but not yet reached

Sinai, neither here nor there, we are

in an in-between space, a liminal

space. This is a period of our Jewish

calendar for us to consider transition.

There is a theory, offered by author

William Bridges that transitions

happen in 3 stages, ending, the

neutral zone and beginning. In

our story, Pesach is the ending

of slavery, Shavuot is a new

beginning, a life no longer dictated

by the demands of an earthly

taskmaster bur rather Torah and

our collective imperative for good.

Yom Haatsmaut this year marked

71 years since David Ben Gurion

proudly declared Hee Medinat Israel.

Was this our new beginning? Or was

it perhaps just the end of our time

in Mitzrayim, a period of 2000 years

where our lives as Jews often hung

perilously in the hands of others.

But before I speak about Zionism,

we need to really understand

the in between time, the neutral

zone that Bridges speaks about,

in our story from Mitzrayim to

Sinai, this in between time takes

place in the desert, bamidbar.

According to Bridges, people in

this intermediate space are often

confused, uncertain and impatient.

There may be feelings of anxiety,

scepticism or low morale – the past

has been let go of, but the path to

the future has not yet manifest.

It is uncomfortable, being no

longer this but not yet knowing

what that is going to look like,

how it feels, who we will be and

whether it will be any good at all.

And yet the neutral zone is a time

of rich spiritual power, creativity,

a time to try new ways of being

in the world. It can be liberating

to not be constrained by old ideas

about who we are, what are our lives

are supposed to be like. Terrifying

sure, but also exhilarating.

The neutral zone is a time of

quietness, of seeking out silence

and the power it holds.

It is no coincidence that everything

important in the Bible – prophecies,

kingships, Torah – came out in the

wilderness. It’s a place of danger

and vulnerability, and perhaps it

can feel like it can go on forever.

Midbar Medaber, despite its almost

inconceivable silence, the desert

speaks with incredible power.

I suggest that Yom Ha’atzmaut this

year, Israeli Independence marks the

ending of our 2000-year exile and

since then, our people have been

in transition, in between. The fact

that Israel now exists cannot alone

be our Shavuot, our redemption.

We need to see the State of Israel as

a place that still needs to reach the

promise laid out in the Declaration

of Independence, which states that,

continued on page 29

TRANSFORMATIVE LEARNING

27


{AROUND EMANUEL}

Scenes of life around our Synagogue

Clockwise from top left:

• Ben Adler and Ilan Kidron provide

music for the Torah dedication

• The Hauser family participate in

the writing of the new torah

• Nathan Hauser reads from the new torah

• The panel on The War on Slavery

• Dr Alex Wodak in conversation with Rabbi Kamins

• Walt Secord MLC, Josie Lacey and Rabbi Ninio

prior to the In Conversation - War on Slavery

28


continued from page 27

“Israel will foster the development

of the country for the benefit of

all its inhabitants; it will be based

on freedom, justice and peace as

envisaged by the prophets of Israel;

it will ensure complete equality of

social and political rights to all its

inhabitants irrespective of religion,

race or sex; it will guarantee

freedom of religion, conscience,

language, education and culture;

it will safeguard the Holy Places of

all religions; and it will be faithful

to the principles of the Charter

of the United Nations.” Notice

that it says The State of Israel will

ensure equality, it will be guarantee

freedom. It will, it will, it will.

Israel is far from perfect and yet so

many people celebrate it as if it is.

The founders of Israel wrote

about Israel in the future tense

because they knew that we must

always be in transition towards

this better future. Our nation

has made progress, but it is not

there yet. We know that we are

once again under threat, Israel

recently was being bombarded by

hundreds of rockets and while we

hope for peace and are regularly

challenged by tragedy, we do not

want to abandon our dreams of

an Israel that we can always be

proud of, a light unto the nations.

That’s the thing about Judaism

and transitions, we are always

transitioning towards something

better. We don’t believe that our

ancestors were freed from slavery so

our job is done or that we received

the Torah at Sinai so we are done

with reinventing ourselves. We

have a Seder, count the Omer and

celebrate Shavuot every year.

So, while we sit here in that

uncomfortable time of transition

between the Israel we have and

the Zion we dream of we are also

reminded by Pesach, The Omer

and Shavuot that revelation

is a process that we transition

towards constantly. The point

of the transition is for us to sit

with the anxiety, ambiguity

and the unknowability of our

what comes next. This is the

time to go down deep into

the deepest recesses of who we

are, to find the resources and

riches we didn’t know where

there. We must take hold

of this transitional time and

harness the spiritual power and

creativity it affords us to try new

ways of being in the world, so that

together, we can try to live up to

the hope of our Jewish Nation.

This article is inspired by the work

of Rabbi Danya Ruttenberg.

Kobi Bloom is an Emanuel school

teacher, who also helps guide youth

education at Emanuel Synagogue.

ISRAEL & WORLD JEWRY

TISHA B'AV - 10th/11th August, 2019

Erev Tisha B'Av - Saturday 10th August

6:15pm - Evening service including reading of Eicha and kinnot

Featuring international guest, world-renowned scholar and Rabbi Dr David Frankel. Rabbi Dr.

David Frankel did his Ph.D. at the Hebrew University and has been teaching Bible and Jewish

Studies for nearly twenty five years at the Schechter Institute of Jewish Studies in Jerusalem.

Tisha B'Av - Sunday 11th August

9:00am - Morning service

11:00am - A chance to learn about meditation and mindfulness with a Jewish perspective.

What better time to meditate than Tisha B’Av, a day of reflection and going into the depths of the

soul?

With Rabbi Dr. Orna Triguboff, we will explore traditional techniques of meditation in the

Jewish tradition. This workshop is free and people of all backgrounds are welcome.

3:00pm - Mincha

4:00pm - A special presentation by Hand in Hand (see below for details).

6:15pm - Ma’ariv service folowed by light snacks to break the fast.

Hand in Hand is building a growing network of Jewish-Arab public schools and shared

communities. In six locations across the country, thousands of students, teachers, and families

come together every day in multicultural, bilingual classrooms, and integrated communities.

Living Together in a Divided Society?

The Temple was destroyed due to sinat chinam (baseless hatred). Hear an inspiring

story from Israel about how the Hand in Hand school network is today transforming

divided communities through Jewish-Arab integrated schools and communities.

Hand in Hand changemakers Shada Edress-Mansour and Noa Yammer will share both

their personal journeys to this work, as well as the dilemmas and successes that come

with building a shared and equal future for Jewish and Arab citizens in Israel.

29


{BAT MITZVAH FROM KILLALOE}

By Lara MacMahon

Lara comes from a small village in Ireland and recently celebrated her

Bat Mitzvah at Emanuel Synagogue. This is her Dvar Torah.

The Pesach or Passover story tells the

story of the Exodus and the Jewish

people finally being granted freedom

from Pharoah and Egypt. It is a

story of community, perseverance,

faith and ultimately freedom.

The Jews had been slaves under

Pharoah in Egypt for over 3000

years. When Moses discovered

he was Jewish , God came to

Moses, and helped him to decide

to fight for the freedom of his

people, the Jewish people.

Moses went to Pharaoh and tried

to negotiate for freedom. 10

times Pharaoh promised to free

the Jews and changed his mind.

Each time Pharaoh broke his

promise, god released a plague

on Pharaoh and the Egyptians.

The rivers turned to blood, there

was hail, locusts – destruction.

With the final plague, the houses

of the Jews were passed over.

Eventually, after 3000 years

the Jews were free.

30

So what can I take from this dramatic

story to help me in my life?

Thankfully, I live in a time of great

freedom. Freedom is not something

I have had to fight for. For Moses

and the Jews in ancient times,

their faith, belief in community

and perseverance were eventually

rewarded with freedom. For me,

my faith, belief in community

and perseverance have been

rewarded by being able to stand

up here today and celebrate.

When I decided I wanted to

celebrate my Bat Mitzvah, it was

difficult because we live in a small

village called Killaloe, in the middle

of Ireland. It is a beautiful village

on a lake and my father’s family

have lived in this area of Ireland

for over 1000 years. We are very

lucky to have a great community of

friends in the our village, and we get

involved in many village activities.

However, there are not many Jewish

people living in rural Ireland.

The closest synagogue to us is 2

hours drive away, and there are no

Hebrew religious teachers around.

But celebrating my Bat Mitzvah

was still something I wanted to

do. My mum is from Sydney and

whenever we come back to visit our

Sydney family, my mum brings me

to Emanuel Synagogue. My greatgrandparents,

my grandparents and

my Aunt were all married in this

synagogue. My grandfather,

my mum, my aunt and

my cousins Lily and Eli

all had their Bar or Bat

Mitzvahs here. Like the

people in Killaloe, the

community at Emanuel is

an important part of who I

am. And when I decided to celebrate

my Bat Mitzvah, the community

at Emmanuel had faith in me and

supported me. Andrina sent me a

distance learning programme and

I have been meeting with Rabbi

Ninio on line for the last year.

At first, the idea of learning and

chanting Hebrew seemed really

difficult. But, like the Jews in ancient

Egypt, I had faith and persevered. In

Ireland, I get the bus to school in the

mornings and I listen to my Hebrew

lessons on the way. After school and

on holidays, I have sat down with

mum and worked hard. Thankfully,

the hard work and perseverance

has paid off and here I am today,

making my Bat Mitzvah. Many

people from my Killaloe community

made the exodus from Ireland to

be here today and join with my

Jewish community in celebrating

this important day in my life.

Freedom is often fought hard for and

should never be taken for granted.

I am free to choose to practice

my religion. My communities,

in Ireland and here, faith and

perseverance have helped me reach

this day. These are lessons that I

hope will continue to help me,

and all of us grow in the future.

Shabbat Shalom


{BNEI MITZVAH}

Introducing some of our members who have recently become Bar/Bat Mitzvah.

MADELEINE STEINMETZ-LYNTON

School: Rosebay Secondary College

Hobbies: Drawing, horseriding

Pets: Rabbit called Maisy

and a cat called Apache

Likes: Sushi, chocolate, Japan,

food, cats, horses, bunnies

Dislikes: Sassy people, some sports

About me: Like Beabadoobee

(musician), visual art and

technology (school subjects).

Social Justice (tzedakah) projects:

I have been involved in the Monash

University Resilient Kids program

which aims to help children and

teens to be emotionally strong. I

want to make less plastic waste and

not eat any meat, one day a week.

What will you remember most

about your Bar Mitzvah? I will

remember Irit, my Hebrew teacher

and Rabbi Jacqueline Ninio, the

Rabbi who did my bat mitzvah.

I will also remember my parsha

because I read it over 1000 times!

JACK GOLDBERG

School: Emanuel School

Hobbies: Soccer and sport in

general, socialising and YouTube

Likes: Soccer and all sports,

socialising, YouTube, tasty food,

Rabbitohs, Manchester United

Dislikes: Roosters, Liverpool

Pets: none

About me: My name is Jack and I

am looking forward to celebrating

my Bar Mitzvah - Bechukotai. I am

a student at Emanuel School where

I started High School

this year. Last year I

was very proud to hold

the leadership postition

of Head Madrich of

primary school. This

involved being a role

model for the younger

kids and representing

and speaking on behalf

of my fellow students at

important occasions.

Plus61J together with Emanuel

Synagogue present

Israel, Jews & The Middle

East through Film

From 7:00pm at Emanuel Synagogue

August 14 - Someone to Run With (2006)

September 18 - Afterthought (2015)

October 23 - The Other Son (2012)

November 20 - The Kindergarten Teacher (2014)

December 18 - Year Zero (2004)

HEALING THE WORLD

31


{BNEI MITZVAH}

Introducing some of our members who have recently become Bar/Bat Mitzvah.

HARRY SKURNIK

School: Cranbrook

Hobbies: Soccer, rugby, hanging

out with friends, movies

Likes: Sport, holidays, friends

Dislikes: Vegetables, boredom,

annoying people

Pets: A dog called Tess

About me: I grew up in Hong Kong

and have many friends and memories

still there. I go to Cranbrook School

and and enjoy playing rugby at

school and soccer for Maccabi.

I enjoy school and want to be a

doctor or lawyer as a career. My

favorite show on Netflix is Lucifer.

Social Justice (tzedakah) projects:

I regularly send packages to the

Philipines to help out families in

need. I enjoy helping others.

What will you remember most

about your Bar Mitzvah?

Having to practice my Hebrew

all the time and the friends that

I made at Thursday classes.

MAC BERMAN

School: Newington Collegel

Hobbies: Basketball, Rugby,

gaming, skateboarding

Likes: loves hanging out with

friends, family and playing sport.

Dislikes spiders, school assignments,

homework and eggplant

About me: My favourite subjects

at school are Woodworking/DT

2 to 5 year olds

and Sport. One day I hope to play

basketball in the NBA otherwise

I'd like to own my own business.

Pets: 2 dogs - Millie and Jack

Social Justice: Along with some

school friends I have supported

Skateisan, a global charity that

connects children in developing

countries through skateboarding

and sport. It aims to build

confidence in kids and encourages

them to attend school.

What will you remember most

about your Bar Mitzvah? It was

pretty good, and a challenge, to learn

Hebrew. My family and cousins

have encouraged me a lot and I

will always remember how patient

my teacher Yael has been with me.

She helped me be prepared and I

will always remember that.

First Friday of the month, 5:00pm–6:00pm

Once a month we join together for

an hour of songs, prayers, stories,

craft activities and fun. We begin with

a noisy, song-filled prayer service,

followed by some dancing, stories and

a craft activity. Then together we say

the Shabbat prayers for candles, wine

and challah.

It is a lovely way to introduce your

children to Shabbat and an opportunity

to meet other families in the community.

Parents and grandparents welcome.

32


{NEW MEMBERS}

To welcome the stranger

Ms Lea Bouganim

Mr Kurt Brown

Mr Leslie & Mrs

Lisa Davey

Mr Daniel Folb &

Miss Elizabeth De Paoli

Rabbi Brian Fox AM

Ms Laura Friezer

Dr Sharon Gold

Mr Gerald &

Mrs Laura Goldwater

Dr David Goltsman &

Miss Rebecca Gordon

Mr Phillip Hakim

Ms Louise Hammond

Mr Michael Hofstein

& Dr Jordan Kahn

Mr Alan Jowell

Miss Ilana Blum &

Mr Desi Kohn

Mr Michael & Mrs

Shirley Leibowitz

Dr Ron Levy &

Ms Kate Ogg

Ms Ronna Ludgate

Ms Jodie Newell

Frederica Perlmutter

Mr Amitai Rotem &

Mrs Abigail Ciscar

Mr Ryan & Mrs

Samantha Rubinstein

The Hon Walter Secord &

Ms Julia McRae-Levitina

Mr Jacques Seidenberg

Mr Samuel & Mrs

Julia Simmons

Mr Leonard & Mrs

Shirley Simon

David and Ronit Tassie

Mr Gary & Mrs

Sonia Wilkan

Mr Samuel Wilkan

Dr David Wilson

Mr Matthew

Jarrod Wilson

COMMUNITY

{TZEDAKAH}

Greater is tzedakah than all the sacrifices

BEQUEST

The late Ann Kirby's Estate

$10,000 or more

Mrs Millie Phillips

Mr Gary & Mrs Karyn Zamel

$5,000 or more

Mr Jeffrey Hilton &

Ms Suzy Coleman

Dr Mark Gorbatov &

Dr Megan Kalucy

Perpetual Foundation - The

Wolf Family Endowment

$1,000 or more

Dr David & Mrs Sandra Berman

Mr Malcolm Cardis

Mr David Duchen

Mr Michael Fisher

Dr Anthony &

Mrs Kerry Freeman

Dr Michael &

Mrs Cyndi Freiman

Mrs Ruth Guss

Dr Karen Arnold &

Dr Drew Heffernan

Mr David Hirsch &

Donna O'Connor

Mr Daniel & Mrs Natalie Knoll

Mrs Judit Korner

Mr David Landa

Mr Keith Miller

Mr Lawrence & Mrs Sylvia Myers

Mr Terence Nabarro

Mr Terry & Mrs Anne Newman

Mr Andrew Silberberg

& Ms Michelle Katz

Mr Bob & Mrs Gabriella Trijbetz

$500 or more

Jonathan Abelsohn

Ms Susan Lynette Bear

Mr Michael & Mrs Fiona Berman

Mr Thomas Biller &

Dr Anita Nitchingham

Dr David Block A.C. &

Mrs Naomi Block

Mr Benjamin & Mrs

Margaret Elias

Mr Aaron & Mrs

Margaret Ezekiel

Mr David & Mrs Karen Gordon

Mr Andrew & Mrs Dee Hilton

Mrs Cynthia Jackson AM

Mr Gordon Jackson

Mr Andrew & Mrs

Dorothy Kemeny

Ms Shirli Kirschner

Mr Daryl & Mrs Jeanette Lees

Mrs Jennifer Michelson

33


{...TZEDAKAH CONTINUED}

Mr Kenneth Willing &

Ms Evelyn Perlmutter

Emily Rose

Mrs Aliza Sassoon

Miss Jacheta Schwarzbaum

Ms Elaine Solomon

Up to $499

Mr Reuben Aaron OBE

& Mrs Cornelia Aaron

Mr Garry & Mrs

Carmel Abeshouse

Ms Kate Abrahams

Mr Peter Adler

Mr Rafael & Mrs Rachel Adler

Mrs Ruth Adler

Mr Rodney & Mrs

Jacqueline Agoston

Mrs Diane Armstrong

Ms Mary Levy

Mr Stephen & Mrs Wendy Baer

Dr Felix & Mrs Caroline Barda

Mrs Janis Baskind

Mr Victor Baskir

Mr David & Mrs Sandra Bassin

Ms Katarina Baykitch

Ms Deidre Anne Bear Household

Mr Grahame Lindsay

Bear Household

Mr Miguel & Mrs Petra Becker

Mr James & Mrs Carol Beecher

Gesell Benchoam

Mrs Ruth Bender

Mr Ben & Mrs Sharon Berger

Dr Adele Bern

Mr Joseph Bern

Dr Joel & Mrs Denyse Bernstein

Mrs Jackie & Mr Wayne Black

Mr Peter Bloomfield

Mr Lester & Mrs Frankie Blou

Mr Darren Justin Blumberg

Mr Peter & Mrs Judith Bonta

Ms Wendy Bookatz

Mr Allan and Mrs Rita Boolkin

Mr Sidney & Mrs Julie Brandon

Mrs Brenda Braun

Mrs Julianna Brender

Mrs Wendy & Dr David Brender

Ms Hannah Briand-Newman

Mary Anne Brifman

Mr Leon & Mrs Emma

Bronfentrinker

Join our Gardening Bee! Email andrina@emanuel.org.au

Ms Lindsay Broughton

Mr Robert & Mrs Julie Brown

Mr Simon & Mrs Karine Buchen

Miss Ingeborg S. Chan

Mr Daniel Casey

Dr David & Mrs

Noirin Celermajer

Mr Darren & Mrs Hannah Challis

Mr David Cohen & Ms

Sharon Marjenberg

Mrs Wendy Cohen

Ms Doris Cope Krygier

Mrs Valerie Coppel

Mr Max Crawford

Dr Suzanne Cremen

Mrs Jacqueline Dale

Mr Robert Davidson

Mr Allan Davis

Mr Edward & Mrs Irit Davis

Ms Ethel Davis

Mr Roger Davis

Professor Graham De

Vahl Davis AM

Mr Stephen & Mrs

Susan Denenberg

Mr David & Mrs Suzette Doctor

Mrs Raissa Doubina

Mrs Lily Dreyer

Dr Richard & Mrs Ellen Dunn

Ms Naomi Elias

Ms Julie Ellitt

Issac & Ann Elnekave

Mr Michael Elstein

Mr Colin & Mrs Rosy Elterman

Mrs Joy Evans

Mr Mark & Mrs Julie Faigen

Mr George & Mrs Vera Faludi

Ms Bassina Farbenblum

Ms Michelle Favero

Mrs Zinaida Fettmann

Mrs Julie K Fidler &

Mr Aaron A Fidler

Ms Maria Finlay

Mr George & Mrs Anita Fisher

Ms Denise Fletcher

34


{...TZEDAKAH CONTINUED}

Mrs Giza Fletcher

Mr Brian Fox

Mr David Freeman

Dr Ronald & Dr

Susanne Freeman

Dr Ida Freiman

Dr John & Mrs Francine Freiman

Dr Marcelle Freiman

Mr Lev Fridman

Ms Dani Fried & Mr

Hugh McMullen

Mrs Karen Fried

Dr Talia Friedman

Mr David & Mrs Christine Frish

Mrs Diane Geffrey

Mr Howard & Mrs Jean Gelman

Mr Ronald Gerechter

Mr Heinz & Mrs Yvonne Gerstl

Mr Liam and Mrs Nicky Getreu

Mr John Glajz

Mr Raphael and Mrs

Louise Glaser

Mrs Freda Glass

Mrs Liza & Mr Richard Glass

Mr David & Mrs Ruth Glasser

Mr John & Mrs Judith Gleiber

Dr Eli & Mrs Alethea Gold

Mr Alex & Mrs Greta Goldberg

Mr Dan Goldberg &

Ms Jody Tocatly Goldberg

Mr David &

Mrs Michelle Goldman

Mr Cecil and Claire Goldstein

Mr John & Mrs Tova Goldstein

Dr. John & Mrs Judith Goodman

Mrs Zinaida Gorelick-Weiss

Michael & Ruth Goulburn

Dr Lorna Graham

Mr Richard David

Grant Household

Mr Jon & Mrs Susan Green

Mr Geoffrey Greene

Mr Robert Griew &

Dr Bernie Towler

Ms Tracey Griff

Dr Ary & Mrs Mira Grinberg

Dr Reg & Mrs Kathie Grinberg

Dr Richard Haber

Dr Graham & Mrs Judi Hall

Michael Halliday

Dr George & Mrs

Romaine Hamor

Benjamin Harris & Alyssa Severin

Dr Christine Harris

Mr Alexander Hart &

Ms Lisa Emanuel

Mr Les Hart

Mr Neville & Mrs

Debbie Hausman

Mrs Kathleen Hearst

Ms Lesley-Ann Hellig

Mrs Manou Heman

Michelle Pauline Hilton

Mr David & Mrs Monique Hirst

Miss Shirley Hollander

Mrs Dinah Hornung

Mrs Valerie Hosek

Sandy Hotz

Mr Anthony & Mrs

Louise Hyman

Mrs Tanya & Mr Anthony Igra

Ms Sophie Inwald

Mr Benjamin Isaacs

Dr Frank & Mrs Penelope Isaacs

Mr Barry & Mrs Doreen Isenberg

Justice Peter Jacobson

Dr Arie & Mrs Simone Jacoby

Mr Tony Jacoby & Ms

Anita Ullman

Mrs Vera Jacoby

Dr Jack Jellins & Mrs

Maureen Jellins

Mrs Caon Johnson

Mr Maxwell Kahn OAM

Professor Steven & Mrs

Andrea Kalowski

Mr Steven & Mrs

Amanda Kamsler

Barbara Karet

Mr Paul Lowenstein &

Ms Robyn Katz

Mrs Elise Kaye

Mr Michael & Mrs

Samara Kitchener

Mrs Susie & Mr

Stephen Klein

Clive Klugman

Raymond Klugman

Mrs Evelyn Kohan

Mrs Betty Kohane

Mrs Veronica Kolman

Mrs Dorit Krawitz

Mr Andrew & Mrs Dianne Krulis

Mrs Dora Krulis

Emeritus Prof. Konrad Kwiet

& Mrs Jane Kwiet

Mrs Judith Lander

Micheline Lane

Mr Steven Lang

Mrs Eugina Langley

Ms Larraine Larri

Mr Julian Lavigne & Lidia Ranieri

Ms Yittah Lawrence

Ms Margaret Lederman

Mr Philip Lederman

Mrs Ilona Lee A.M.

Dr Andrew Leipnik

Mr Lewis Levi

Tom Levi

Mr Jules &

Ms Daphna Levin-Kahn

Mrs Beth Levy

Mr Philip & Mrs Lorraine Levy

Ms Michal Levy

Mr Barry Lewis

Mrs Joan Lewis

Dr David & Mrs

Patricia Lieberman

Mrs Aletta Liebson

Mr Alex & Mrs Rosemary Linden

Mr Maurice Linker

Dr Ivan Lorentz AM &

Mrs Judith Lorentz

Annette Lovecek

Miss Debbie Ludwig

Mrs Hedy Ludwig

COMMUNITY

35


{...TZEDAKAH CONTINUED}

Mrs Sylvia Luikens

Mr Michael Lyons

Mrs Dorrit Mahemoff

Dr Isaac & Mrs Denise Mallach

Mr Robert Marjenberg

Mrs Renee Markovic

Mrs Ruth Marks

Ms Caroline Marsden

Mr John Marsden

Dr Bernard Maybloom

Mr Fraser &

Mrs Michelle McEwing

Ms Judy Menczel

Prof Alan Rosen AO &

Ms Vivienne Miller

Mrs Lilly Mosberg

Mrs Donna & Mr Philip Moses

Mrs Donna & Mrs Philip Moses

Ms Primrose Moss

Ms Helen Mushin

Clare Nadas

Mr Ervin & Mrs Sarolta Nadel

Mr Allan & Mrs Lisa Nahum

Mr Alan & Mrs Josie Nathan

Mrs Valerie Newstead

Dr Joel Nothman

Mr Paul Nothman &

Ms Dagmara Zadembski

Sue Nothman

Dr Raymond & Mrs Rose Novis

Ms Rita Opit

Mrs Cecily Parris

Mr Barry & Dr Yvonne Perczuk

Mr Peter & Mrs Yvonne Perl

Mrs Jacqueline Perry

Mrs Renee & Mr

Jonathan Pinshaw

Dr Dennis Pisk

Mr Wolfie Pizem OAM

& Mrs Karen Pizem

Mr Sergio and

Mrs Olivia Polonsky

Mr Heiko & Mrs Leisa Preen

Mr Ian & Mrs Beverly Pryer

Ms Sandra Radvin

36

Rabbi Gary & Mrs

Jocelyn Robuck

Ms Karnie Kay Roden Household

Myriam & Jack Romano

Dr Ellis and Mrs Lyn Rosen

Ms Edna Ross

Mr John Roth & Ms

Jillian Segal AO

Mr Albert & Mrs Arlette Rousseau

Mr Steve & Mrs Ann Rubner

Dr Brian & Mrs Andrea

Ruttenberg

Ms Vicky Ryba

Mr Manfred & Mrs

Linda Salamon

Tara Stern & Josh Same

Mr Allan & Mrs Eleanor Sangster

Mr Michael Sanig

Dr Regina Sassoon

Ms Julie Saunders

Dr Garry & Mrs Angela Schaffer

Mr Ron & Mrs Melissa Schaffer

Mrs Marianne Schey

Ms Anita Schwartz

Mr Ronald & Mrs Gloria Schwarz

Mr Norbert Schweizer OAM

& Mrs Sonja Schweizer

Dr. Ilan & Mrs Shira Sebban

Mr John & Mrs Joan Segal

Mrs Miriam Segal

Mr Kenneth & Mrs Cathy Shapiro

Mr Andrew & Mrs Mai Sharp

Mrs Vivienne Sharpe

Mr Isadore & Mrs Brenda Sher

Mr Yakov & Mrs

Ludmila Shneidman

Professor Gary Sholler

Mrs Regina Shusterman

Ms Donna Jacobs Sife

Mr Jeff & Mrs Naomi Silberbach

Mrs Agnes Silberstein

Mrs Marianne Silvers

Mr Leonard & Mrs Shirley Simon

Ms Lilly Skurnik

Mr Ricky Slazenger

Mrs Rena Small

Ms Leslie Solar

Peggy Sorger

Felipe Rocha de Souza

Dr Ron & Dr Judy Spielman

Ms Jacqueline Stricker-

Phelps OAM & Professor

Kerryn Phelps AM

Dr Alfred Stricker

Ms Tessa Surany

Mrs Julia Taitz

Mrs Ruth Tarlo

Mr Serge Tauber

Mr Alan & Mrs Eve Taylor

Richard Thomas

Mrs Miriam Tier

Mrs Ann Toben

Dr Michael Urwand

Mrs Marcelle Urwand

Ms Marianne Vaidya

Mr William & Dr

Miriam Van Rooijen

Mr Stephen & Mrs Edna Viner

Mr Frank Waldman

Mr Maurice Watson

Mr Leon & Mrs Tracey-

Ann Waxman

Mr Gerald & Mrs

Audrey Weinberg

Ms Leah Werner

Mr Matthew Jarrod Wilson

Mr Phillip Wolanski AM &

Mrs Suzanne Wolanski

Ms Dianne Wolff

Mr Harold & Mrs Lana Woolf

Dr Robert Woolf &

Dr Candice Wallman

Mr Harry Wrublewski & Ms

Sara Landa-Wrublewski

Ms Eve Wynhausen

Anne Zahalka

Ms Rosanna Zettel

Dr Ruth Zwi

Mr Norman Zylberberg

and numerous other

anonymous donors


{BIRTHS}

Mazal Tov to

Mikayla Lily Bennett

Billy David Dart

Noa Mina Deutsch

Isabelle Margaret Elias

Ella Josie Getreu

Max Henry Joffe

Mia Grace Diaz Lambert

Leo Pinshaw

Jesse Pinshaw

Hannah

Shemesh

William

Isaac Tassie

COMMUNITY

Mackenzie Charles

Berman

Ethan Bowhay

Harrison Bowhay

Zara Buchen

Thomas William Ellison

Talia Suchy Elnekave

{B’NEI MITZVAH}

Mazal Tov to

Nathan Elias Galper

Jack Ethan Goldberg

Hannah Sonia Goldman

Eva Elizabeth Gorbatov

Ella Emanuel Hart

Aaron Chaim Hoenig

Isaac Jacoby

Elise Kitchener

Benjamin David Landa

Saul Terry Magner

Lara Shayna McMahon

Scarlett Harrie Phillips

Jake Tao Sharp

Jett Sher

{MARRIAGE}

To rejoice with the happy couple

Kathryn Lilly Silberberg

Harry Max Skurnik

Noah Dalhoff Susskind

Miss Talia Musia Tsipris

Elijah Jacob Zuckerman

Guy Abelsohn &

Geneviv Fanous

Mr Joshua Golombick

& Ms Daniela

Zanino Filippini

Jacob Harris &

Sophia Pender

{DECEASED}

To comfort the bereaved

Jean Margaret Brodie

Ruth Goulburn

Yvette Negrine

Pauline Vellins

Jacques Chatard

George Greenfield

Leslie Ngatai

Alan Vorsay

Leonard Collins

Joyce Herz

Steven Ringler

Charles Weber

Michael Coper

Paul Horsky

Fritzi Ritterman

Sylvia Weisenberg

Svetlana Farbman

Irene Inwald

Leonard Robuck

Zdenek Weiss

Susan Feller

Joslyn Katz

David Maurice Rosswick

Carole Ann Whitby

Clara Fredilis

Lionel Simon Katz

Leon Rozenman

Jeffrey Woolf

Susie Gold

Patricia Minnie King

Hannah Shein

Sylvia Golding

Clara Langsam

George Shelton

Helena Goldstein

Guido Alfred Mayer

Helly Silberman

Simon Gompertz

Elaine Morris

Margalith Spindler

Eva Gottlieb

Peter Morris

Revekka Vakhgelt

In the previous issue of TELL, we congratulated Mr Marcus Schweizer and Ms. Romy Ehrlich on their

marriage. In error, the prefix “Mr” was used for Romy. We apologise for the error and any embarrassment.

37


Sydney Art QuarteT

CRossROADS

an emanuel synagogue special event

STEVE REICH'S DIFFERENT TRAINS

by THE SYDNEY ART QUARTET

with THEATRE & CINEMA INSTALLATION PLUS

soon to be announced special guests

Founded by Artistic Director & Cellist James Beck, the

Sydney Art Quartet weaves ancient and contemporary

stories into concert experiences that touch multiple senses

and cultures. Since 2015 the group has created and

produced over 100 performances with some

of this country’s most exciting creatives.

Wednesday 27th November, 7:00 pm - 9:00 pm &

Thursday 28th November, 7:00 pm - 9:00 pm

Entry includes drinks reception hosted by Cadence & Co.

Bookings now open:

https://events.humanitix.com.au/crossroads

All encompassing

events that embrace

the here and now

THE GUARDIAN

AUSTRALIA 2017

38


MASORTI MINYAN

MONDAYS & THURSDAYS

6:45AM

39


{SERVICE TIMES}

Morning Minyan

Morning Minyan is on Mondays and Thursdays at 6:45am.

All service times are subject to change. Please check

emanuel.org.au for any amendments to our regular services.

SHABBAT SERVICES

Erev Shabbat

• 6:15pm - Masorti Service (Neuweg)

• 6:15pm - Shabbat Live (New Sanctuary)

Shabbat Morning

• 9:00am - Masorti service (New Sanctuary)

• 10:00am - Progressive service (Heritage Sanctuary)

For other services, see: emanuel.org.au/events/month

{CONTACT US}

All services and other programs are held at the synagogue unless otherwise indicated:

7 Ocean Street, Woollahra NSW 2025

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

Call: (02) 9389 6444

Email: info@emanuel.org.au

Visit: emanuel.org.au

Like: facebook.com/emanuel.synagogue

Follow us! We’re on Twitter @emanuelshule and Instagram @emanuelsynagogue

Office hours

Monday–Thursday: 9am–5pm

Friday: 9am–2pm

_______

Edited by Robert Klein

{THANK YOU}

A huge thank you to all of the contributors to this edition of Tell, and

to our wonderful team of volunteers who give their time to help us

get the magazine packed and into members’ homes each quarter.

If you would like to contribute to the next edition of Tell, or to

enquire about advertising, please email tell@emanuel.org.au.

If you are interested in volunteering, email volunteer@emanuel.org.au.

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