TELL Magazine August - September 2019

The magazine of Emanuel Synagogue, Sydney Australia

The magazine of Emanuel Synagogue, Sydney Australia


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Walking the path<br />

in your own way<br />

Rabbi Jeffrey Kamins<br />

Spirit<br />

Av-Elul 5779<br />

<strong>August</strong>-<strong>September</strong> <strong>2019</strong><br />

Beneath<br />

the waters<br />

Rabbi Jacqueline Ninio<br />

Creativity<br />

Rev Sam Zwarenstein<br />

The Conquest<br />

of Canaan<br />

Cantor George Mordecai

Sydney Sacred Music Festival<br />

A night of World Music<br />

Saturday 7th <strong>September</strong> from 7:00pm<br />

Tickets - $49 • Members & students - $39 • Under 18s - free<br />

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

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

bringing their performance to Sydney’s Eastern Suburbs for the first time for the opening<br />

night of the Sydney Sacred Music Festival. Joining the Orchestra will be Cantor George<br />

Mordecai who will draw on his Iraqi-Jewish heritage.<br />

at Emanuel Synagogue<br />

7 Ocean Street, Woollahra p: 9389 6444<br />

Bookings: events.humanitix.com.au/sacred


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

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

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

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

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


The structure of our Progressive<br />

services allows you to choose<br />

the type of prayer that is<br />

most meaningful for you.<br />

You may choose from alternate<br />

readings in English, you may read<br />

the Hebrew prayer (available in<br />

both Hebrew script, and in English<br />

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

take a moment of personal reflection.<br />

Our Friday night “Shabbat<br />

Live” service is a moving,<br />

innovative service where prayer<br />

is enhanced with musical<br />

instruments, beautiful melodies,<br />

creative readings and stories.<br />

Shabbat Live is held at<br />

6:15pm every Friday.<br />

The Progressive Shabbat Service begins<br />

at 10am each Saturday morning.<br />


Our Masorti (traditional) services<br />

are run almost entirely in Hebrew,<br />

honouring the tradition with<br />

contemporary insights.<br />

As with all services at Emanuel<br />

Synagogue, men and women<br />

participate equally and fully.<br />

The Friday night Carlebach service<br />

is a traditional Kabbalat Shabbat<br />

service, featuring the well-known<br />

melodies of Shlomo Carlebach.<br />

The Carlebach service is held<br />

at 6.15pm every Friday.<br />

Our Masorti Shabbat Service begins<br />

at 9am on Saturday mornings.<br />

We also hold a Masorti Minyan<br />

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

Thursday mornings.<br />


The Renewal movement is devoted to<br />

personal and spiritual development,<br />

reinvigorating modern Judaism with<br />

Kabbalistic and musical practices.<br />

Through our Renewal activities<br />

you will have the opportunity to<br />

reach a new level of awareness,<br />

stress relief, self-development,<br />

relaxation and inner healing.<br />

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

Kabbalah Meditation<br />

An opportunity to learn meditation<br />

in a Jewish context. With Rabbi Dr.<br />

Orna Triguboff, accompanied by<br />

musician Emanuel Lieberfreund.<br />

Friday mornings 9:30am<br />

<strong>August</strong> 9, 16, 23 & 30<br />

Renewal Kabbalat Shabbat,<br />

Dinner and Meditation<br />

<strong>August</strong> 23 from 6:15pm<br />

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

Reverend Sam Zwarenstein<br />

Cantor George Mordecai

{CEO UPDATE}<br />

Recently I witnessed a family<br />

donating a significant amount<br />

of money towards a specific gift<br />

for the synagogue. This act of<br />

generosity gave great joy not<br />

Suzanna Helia<br />

only to the donor, but also to the<br />

children and grandchildren. I<br />

observed how the wider family felt<br />

incredible joy, pride, and a sense<br />

of recognition amongst them.<br />

There was a sense of ownership,<br />

self-worth, and belonging.<br />

As many of you have probably<br />

noticed, my name is often associated<br />

with asking members for donations,<br />

or reminding people about their<br />

membership fees, etc. In fact, it<br />

wasn’t long ago when I attended<br />

a large function attended mostly<br />

by eastern suburbs Jews. As I was<br />

introduced to people, I often<br />

received the look of, ‘Oh I do know<br />

your name’, followed by ‘Oh, you<br />

send us reminders for billing…’<br />

After a number of emails were<br />

sent from our office, I received<br />

several notes of dissatisfaction<br />

about the fact that the synagogue<br />

is yet again asking for money.<br />

It is my responsibility to make<br />

sure that Emanuel Synagogue is<br />

sustainable, and that we can afford<br />

all the wonderful programs, events<br />

and services that we provide.<br />

I wish membership dues alone could<br />

support our great clergy team and<br />

our hardworking administrative<br />

and educational staff. At the<br />

same time, I appreciate the fact<br />

that many of our members attend<br />

synagogue only a few times a year,<br />

mainly on the High Holy Days.<br />

Yet over the last couple of years, I<br />

have been incredibly fortunate to<br />

witness the impact and joy that<br />

giving provides not only to the<br />

individual who writes the cheque,<br />

but the positive impact it has<br />

on the wider family; the joy and<br />

pride reflected among the family<br />

and friends. Yes, it undoubtedly<br />

defined their pro-social reputation,<br />




7<br />


Rabbi Jacqueline Ninio<br />

9<br />


Reverend Sam Zwarenstein<br />


6<br />


Rabbi Jeffrey Kamins<br />

29<br />

TISHA B'AV<br />

10/11 AUGUST<br />

14<br />


Cantor George Mordecai<br />

Cover<br />

Our new torah is written.<br />

Dedicated by the Hauser family.

and reinforced their sense of social<br />

connection and belonging.<br />

Dialogue on whether pro-social<br />

behaviour increases well-being dates<br />

as far back as ancient Greece, where<br />

Aristotle argued that the goal of<br />

life was ‘to achieve eudaemonia,’<br />

which is closely tied to modern<br />

conceptions of happiness. According<br />

to Aristotle, ‘eudaemonia is more<br />

than just a pleasurable, hedonic<br />

experience; eudaemonia is a state<br />

in which an individual experiences<br />

happiness from the successful<br />

performance of their moral duties’.<br />

A Harvard Business School study,<br />

Feeling Good about Giving: The<br />

Benefits (and Costs) of Self-Interested<br />

Charitable Behavior, by Lalin<br />

Anik, Lara B. Aknin, Michael I.<br />

Norton and Elizabeth W. Dunn,<br />

researched the link between<br />

charitable behaviour and happiness.<br />

The study demonstrated that, at<br />

the most basic level, functional<br />

magnetic resonance imaging<br />

evidence shows that giving money<br />

to charity leads to similar brain<br />

activity in regions implicated in the<br />

experience of pleasure and reward.<br />

In a study conducted by Harbaugh,<br />

W. T., Myer, U., & Burghart, D.<br />

R., Neural Responses To Taxation<br />

And Voluntary Giving Reveal<br />

Motives For Charitable Donations,<br />

neural activity was recorded while<br />

participants decided how to split a<br />

one-hundred dollar sum between<br />

themselves and a local food bank.<br />

Results showed that donations<br />

of the original one-hundred<br />

dollar sum to the food bank<br />

led to activation in the ventral<br />

striatum, a brain region associated<br />

with representing the value of a<br />

range of rewarding stimuli, from<br />

cocaine to art to attractive faces.<br />

(Aharon, I., Etcoff, N., Ariely, D.,<br />

Chabris, C. F., O’Connor. E., &<br />

Breiter, H. C. in ‘Beautiful Faces<br />

Have Variable Reward Value: fMRI<br />

And Behavioral Evidence.’) Thus,<br />

these results would suggest that<br />

giving (in the form of charitable<br />

donations) is inherently rewarding.<br />

I will leave you to reflect<br />

on these concepts.<br />

Maybe I am just trying to make<br />

us all a little happier?<br />




20<br />


27<br />


Kobi Bloom<br />



22<br />


Dudu Gottlib<br />

30<br />


Lara McMahon<br />


4<br />


25<br />


28<br />


33<br />


33<br />


31, 32 & 37<br />




Rabbi Jeffrey B. Kamins OAM<br />

During the period of counting the Omer, we symbolically re-enact the<br />

seven-week journey from escaping slavery and oppression in Egypt to<br />

embracing freely a life of commitment to right action at Sinai.<br />

Each of us walks this path in our<br />

own way; at Emanuel Synagogue we<br />

hope to create a community of likeminded<br />

sojourners along a spiritual<br />

path. As we begin our ninth decade<br />

as a synagogue community, we follow<br />

in the footsteps of our founders.<br />

80 years ago, they imagined the<br />

synagogue as more than a place<br />

of prayer. They envisioned the<br />

synagogue as a spiritual community<br />

centre for multi-generational<br />

activity and engagement.<br />

This vision has been handed down<br />

from generation to generation and<br />

now with a full clergy team and great<br />

support from board, staff and our<br />

members, we are able to realise this<br />

dream. We are creating an incredible<br />

community, and while of course we,<br />

we continue to be a place of prayer<br />

with wide and varied offering of<br />

services, we are much more too.<br />

For example, each member of<br />

the team has areas of interest and<br />

expertise that they share to enhance<br />

the sense of creative community.<br />

Rabbi Jacqueline Ninio organises the<br />

myriad opportunities for social justice<br />

action, drives all our family festival<br />

programs, is the soul of Shabbat Live,<br />

creates family programs around all<br />

the festivals, inspires programs such<br />

as “Chanukah in July” and Icecream<br />

Sunday. Rabbi Rafi Kaiserblueth,<br />

with his three boys under four years<br />

old, has led the return of young<br />

families to the community, with<br />

new programs engaging those about<br />

to be married and those about to<br />

start families, and now will begin on<br />

Friday mornings a special program<br />

for tots between newborn to three<br />

years old , and . Rabbi Orna<br />

Triguboff continues to attract people<br />

through her meditative and musical<br />

renewal services, whether on site or<br />

in nature, often pot luck affairs that<br />

provide a positive social component.<br />

Reverend Sam Zwarenstein has an<br />

indominable and caring approach<br />

felt especially in his davening and<br />

pastoral work, and will ensure that<br />

those who do not have the physical<br />

ability to make it to the community<br />

centre of Emanuel still feel embraced<br />

by the community. Finally, Cantor<br />

George Mordecai has returned with<br />

amazing new teachings on chassidut<br />

and a new monthly service called<br />

Shabbat in the Circle, an interactive<br />

and co-creative Shabbat morning<br />

in the experience. I am working<br />

on creating conversations in the<br />

community: Conversations about<br />

Israel every Monday morning,<br />

“In Conversation” with leading<br />

communal figures the first Sunday<br />

of the secular month and “Health<br />

Conversations” bi-monthly. This is<br />

just a sample of what we are doing to<br />

move the community beyond only<br />

a place of Shabbat worship. Our<br />

intention is to be a multi-faceted,<br />

interactive and engaged community,<br />

integral to broader Australian society.<br />

So this is the time to walk the<br />

walk. Understanding how each<br />

of us fits within the fabric of life,<br />

and how each of us within that<br />

can form circles of relationships,<br />

and through that, understand<br />

that we celebrate our freedom by<br />

forming relationships, creating<br />

community and transforming for<br />

better the society around us.<br />



Rabbi Jacqueline Ninio<br />

I stood in the vast yet sheltering<br />

room, its domed ceiling calling me<br />

to look at the stars beginning to<br />

twinkle in the night sky. I muted<br />

the lights so a soft, gentle glow<br />

enfolded the room and I took my<br />

first tentative steps into the waters.<br />

The natural rock was smooth<br />

beneath my feet as I walked down<br />

the 7 steps into the waters of the<br />

mikvah. The waters were warm<br />

and soft as they wrapped around<br />

me and I floated for a moment,<br />

looking at the stars, being present. I<br />

felt awash with emotion which was<br />

unexpected, unexplained and yet<br />

right. I read the words on the card,<br />

focused on the prayer, the intention:<br />

“May this immersion help me move<br />

from what has been and may my<br />

heart be open to what is yet to come.<br />

When I emerge from these “mayyim<br />

hayyim” these living waters, may<br />

I be filled with renewed energy<br />

and a sense of direction in my<br />

life’s journey. May God grant me<br />

strength, courage and peace. Amen”<br />

I say the Hebrew blessing and drop<br />

beneath the waters, staying for as<br />

long as I can below the surface.<br />

I read the second prayer:<br />

“In gratitude I celebrate the blessings<br />

in my life. I honour those who have<br />

helped me along the way and give<br />

thanks for their supportive presence. I<br />

appreciate the journey that has brought<br />

me to this moment. Thank you God<br />

for the many gifts I experience in my<br />

life, for the good I have known.”<br />

I slip beneath the waters<br />

again, thinking and feeling an<br />

overwhelming sense of gratitude for<br />

the people, the blessings in my life.<br />

I see those I love in a rolling picture<br />

book as their faces flash before me,<br />

I feel their arms surround me with<br />

the waters. I read the final prayer:<br />

“O source of life, keep me in<br />

awe of sunrise and sunset. Keep<br />

me in wonder of things grand as<br />

mountains and oceans. Let me find<br />

joy in ordinary days. Let me embrace<br />

happiness, celebrate life, praise You.<br />

May the blessings of joy, love, kindness<br />

and compassion be with me always.<br />

May I find peace and wholeness as<br />

I continue my journey in gratitude.<br />

Baruch Ata Adonai, eloheinu Melech<br />

ha’olam shechecheyanu vekiimanu<br />

vehigianu lazman hazeh.”<br />

I float suspended beneath<br />

the surface of the waters<br />

once more and then<br />

I lie there, floating,<br />

peaceful, blessed.<br />


This was my first<br />

experience of mikvah<br />

which was not in the<br />

ocean. It was powerful<br />

and beautiful and for no<br />

traditional reason. I was<br />

visiting Mayim Hayyim,<br />

a community mikvah<br />

in Boston as part of my<br />

research into mikvah,<br />

hoping to learn as much as I could<br />

to see if we could create our own<br />

mikvah here. This was the last place<br />

I went before I returned to Australia<br />

and they casually said “will you want<br />

to immerse in the mikvah today?”<br />

I was shocked and taken aback. I<br />

had no reason to be at the mikvah,<br />

no purpose other than research<br />

but then I decided in the spirit of<br />

research, I should actually go into<br />

the mikvah. Then I suddenly realised<br />

that the only mikvah I had ever<br />

experienced was the ocean. I had<br />

never been into a mikvah like the<br />

one I was proposing and hoping<br />

to build here. I said I would like to<br />

go into the mikvah, never thinking<br />

for a moment it would be anything<br />

other than an academic exercise,<br />

“research.” But I was reminded again<br />

that mikvah is never academic, it<br />

is powerful, it is transformative,<br />

even when you don’t expect it.<br />

Mikvah has had a traditional<br />

purpose but recently we are<br />

rediscovering the power of this<br />

ancient ritual and we are creating<br />

new opportunities beyond the<br />

traditional, to embrace its healing,<br />


estorative waters. Mayyim Hayyim<br />

and other community mikvaot<br />

throughout America are reminding<br />

us all of something our ancestors<br />

knew intuitively: there is a deep<br />

connection between our bodies and<br />

our spirit. There is great wisdom<br />

in our tradition and sometimes<br />

we need to be reminded that we<br />

can connect with it in profound<br />

and meaningful ways. For some,<br />

the traditional monthly ritual of<br />

attending the mikvah is a beautiful<br />

acknowledgement of the miraculous<br />

workings of our bodies, sometimes<br />

it is sadness, sometimes it is routine.<br />

But if we limit our use of ritual and<br />

mikvah to those cycles, we are not<br />

recognising and embracing all that<br />

this ritual can be and mean for us.<br />

Mayyim Hayyim have created a<br />

book of ceremonies and rituals,<br />

times when we may choose to enter<br />

the waters of the mikvah. I decided<br />

to immerse using a combination of<br />

the prayers for immersion at a time<br />

of gratitude and a life transition. But<br />

there are many more opportunities<br />

they suggest for this ritual. Some<br />

mirror the ancient times of sacrifice.<br />

People brought offerings when<br />

they sought forgiveness, when they<br />

were thankful or grateful. Times<br />

of transition and significance were<br />

marked. They also brought offerings<br />

for festivals and celebrations.<br />

Traditionally men used the mikvah<br />

before every Shabbat. After the<br />

Temple was destroyed and there<br />

were no more sacrifices, the rabbis<br />

introduced rituals and prayers to<br />

reflect those offerings. But rituals<br />

were also created to sanctify and<br />

celebrate and to mark significant<br />

moments in people’s lives. And<br />

the prayers and rituals in the book<br />

of mikvah moments reflect all of<br />

those. There are prayers for marking<br />

times in the Jewish calendar,<br />

immersing before Rosh Hashana<br />

and Yom Kippur, before Shabbat,<br />

the beginning of a Hebrew month.<br />

Also lifecycle moments, for times<br />

of gratitude and celebration. But<br />

there are also new rituals which<br />

reflect significant moments which<br />

may not have been marked this<br />

way in the traditional prayers.<br />

There is a ritual for mourning<br />

miscarriage, embarking on a<br />

fertility journey, menopause.<br />

There are rituals for completing<br />

shloshim or a period of mourning,<br />

acknowledging the grief and loss<br />

of divorce and beginning again.<br />

There are rituals for healing during<br />

chemotherapy treatment, receiving<br />

difficult news or diagnosis, healing<br />

from abuse. There are rituals for<br />

joyous life moments, marking a<br />

significant birthday, the 9th month<br />

of pregnancy, birth, marriage or<br />

completing a course of medical<br />

treatment. Rituals for embracing<br />

the body we have, for honouring<br />

the process of coming out, for<br />

a gender transition milestone.<br />

There are rituals for gratitude,<br />

forgiveness, life transitions. So<br />

many rituals to reflect moments,<br />

to bring a sense of the sacred and<br />

the holy to the lives we live.<br />

Our world is so fast paced, it is<br />

filled with activities, to-do lists,<br />

commitments, rushing, stress and<br />

pressure and sometimes we forget<br />

to honour the moments. To pause<br />

and reflect, to celebrate, to mourn,<br />

to just be. Rituals provide the<br />

opportunity to do just that: to slow<br />

the frenetic pace of our lives and<br />

allow us a sacred space to reconnect<br />

with ourselves and perhaps discover<br />

what we need. Our spirits are<br />

crying out to be nurtured, to be<br />

held and embraced and we can do<br />

that by linking our mind, bodies<br />

and souls as one through ritual. It<br />

is not necessary to use the mikvah,<br />

we can make those connections<br />

in other ways, through beautiful,<br />

meaningful, personal ceremonies<br />


which help us to celebrate, grieve,<br />

heal, reflect and move forward into<br />

lives enriched with meaning and<br />

depth. We have so many resources<br />

within the tradition as well as a<br />


Reverend Sam Zwarenstein<br />

In 1994, Jeff Bezos took a<br />

vision he had for e-commerce<br />

domination, and launched what<br />

became known as Amazon.<br />

In the beginning, all Amazon<br />

sold was books, but Bezos<br />

knew that his company would<br />

become a super-powerful force<br />

that sold almost everything.<br />

What made it so powerful was that<br />

the model it was built on didn’t<br />

require a retail presence. It was all<br />

online, so there was one fulfilment<br />

centre (which has grown to several<br />

hundred) that would process<br />

orders, collect money, acquire and<br />

send out the books (and later on,<br />

deliver just about everything).<br />

This online kingdom offered<br />

opportunities to any and everyone<br />

to set up a virtual storefront, sell<br />

whatever they’d like. They could<br />

provide merchants and sellers<br />

warehouse and logistical capabilities<br />

to sort, pack and ship these<br />

products, at a price, of course.<br />

Amazon used to venture into areas<br />

of the market (and our imagination),<br />

that you couldn’t even fathom just<br />

a short time before they launched<br />

that product or service. Nowadays,<br />

we’re eagerly awaiting news that<br />

will deliver the next revolution in<br />

our lives, the next concept that will<br />

change the way we exist. In many<br />

cases, we’re left wondering how we<br />

lived before it came into our lives.<br />

Then there’s Amazon Web Services,<br />

which was originally developed<br />

to handle Amazon’s e-commerce<br />

infrastructure needs. It is now a<br />

constantly evolving pool of newly<br />

crafted prayers and rituals. And<br />

we have the ability to create our<br />

own prayers, to speak to God or<br />

Spirit with our own words, from<br />

multi-billion dollar business that<br />

powers a range of cloud computing<br />

solutions for others in the big wide<br />

world, including Netflix, Adobe,<br />

Samsung, Airbnb, and many others.<br />

By the way, it also houses the<br />

Kindle e-book library, and facilitates<br />

the ability for Alexa (Amazon’s<br />

voice-activated assistant) to<br />

advise you on the latest movies<br />

showing, describe the weather, or<br />

if the traffic is too congested.<br />

These are just a few of the<br />

trailblazing products and solutions<br />

that Amazon have developed and<br />

that they continue to reinvent. One<br />

excitedly wonders … what’s next.<br />

The ability to think not only<br />

outside the box, or outside of the<br />

warehouse, if you like, has given<br />

rise to all these opportunities and<br />

more. The defining differentiator<br />

seems to be the wisdom and ability<br />

to step back from the hustle and<br />

bustle of whatever is consuming<br />

one’s time, and utilise the creative<br />

enthusiasm to keep ahead of<br />

our hearts. I hope that together<br />

we can shape rituals and prayers<br />

to mark moments together in<br />

holiness and blessings.<br />

what others may be working on,<br />

to be a leader and innovator.<br />

The world we live in is almost<br />

prohibitive in allowing us to take<br />

that step back, let alone be creative<br />

and think outside the box. We often<br />

find ourselves so busy trying to<br />

cope with what’s already going on,<br />

and in some instances, we’re trying<br />

to catch up with work or other<br />

commitments. There is no room or<br />

time for the creative spirit to sprout,<br />

take hold, and develop. We’re told<br />

that to be able to think creatively, we<br />

need to have a clear mind, free time,<br />

and space around us, so that we<br />

cannot be disturbed or interrupted.<br />

The time to think and be creative<br />

has become an almost impossibility.<br />

However, I would venture to say<br />

that in the case of Amazon and<br />

its leadership, that is far from the<br />

case. At any one stage, there are<br />

copious amounts of activities on<br />

the go, concepts flying back and<br />

forth, ideas being developed and<br />


tested, with no end to the chaos<br />

in sight. Despite all of this, the<br />

creative juices just keep flowing.<br />

Comedian Lewis Black referred to<br />

discovering a Starbucks coffee shop<br />

diagonally across the road from<br />

another Starbucks coffee shop, as the<br />

“end of the universe”. The inference<br />

being that this is so unbelievable,<br />

most definitely not something<br />

you were expecting, and perhaps<br />

you’d do a double-take when you<br />

encountered such a phenomenon.<br />

That moment for me, while not<br />

as much a shock to the system as<br />

what Lewis Black was describing,<br />

was seeing for the very first time a<br />

“bricks and mortar” Amazon store.<br />

Yes, I’m referring to an actual shop<br />

where they sell books, devices,<br />

electronics, toys, and so on. Now,<br />

you may ask, so what? What’s the<br />

big deal about Amazon having<br />

physical retail stores? Well, if we go<br />

back to the original concept that<br />

Jeff Bezos developed and which<br />

became Amazon, it was all about<br />

removing the need for there to<br />

be a physical presence. You could<br />

go online, order and pay for your<br />

product, have it shipped to you, and<br />

none of this required you to leave<br />

your house. Next thing you know,<br />

there are Amazon retail stores.<br />

To me, this was like turning the<br />

whole model upside down. As<br />

confused as I was, I felt like I was<br />

being drawn in, I had to go inside<br />

and see what was going on in<br />

this aberration, this “end of the<br />

universe”. Lo and behold, it felt like<br />

a normal experience. There were<br />

all the physical products I referred<br />

to above, and people walking<br />

around asking if customers needed<br />

assistance. There were customers<br />

and browsers, and places to pay<br />

for the products. So, what was all<br />

the fuss about? Why the departure<br />

from the non-physical presence<br />

Amazon was built on? What<br />

were they looking to achieve?<br />

Join our morning MASORTI minyan<br />

Mondays & Thursdays at 6:45am<br />

I believe that one of the answers lies<br />

in a key philosophy Bezos shares;<br />

“Our customers are loyal to us<br />

right up until the second somebody<br />

offers them a better service”. It is<br />

the realisation that you can’t be so<br />

entrenched in what you’re doing<br />

that you forget to look around to<br />

see what’s going on, nor you can<br />

you spend all your time looking<br />

for new opportunities, ignoring<br />

your customers. It’s a delicately<br />


LIVE<br />

A spiritual, meaningful and<br />

musical Shabbat experience<br />

every Friday at 6:15pm<br />

balanced approach that enables<br />

you to deploy both tactics.<br />

Physical stores are an answer to the<br />

public’s desire to experience before<br />

they engage. We’re told that it<br />

reflects Amazon’s growing drive to<br />

increase engagement with the public.<br />

Apple changed their relationship<br />

with customers by designing<br />

innovative retail stores, where you<br />

can experience any product they sell,<br />

before you commit to purchasing.<br />

Amazon adapted that to suit their<br />

model, emphasising platforms<br />

that serve each of its customers in<br />

the best way possible, considering<br />

the diverse needs of people and<br />

what they wish to experience.<br />

They saw a need to take something<br />

that people enjoyed, and rather<br />

than just copying it, which may or<br />

may not have proved successful,<br />

they put their own spin on it,<br />

turned the focus back on them,<br />

and kept the imagination going.<br />

It is this creative entrepreneurship<br />

that allows them to run a successful<br />

enterprise, yet continually be ready<br />

to change (either individual things<br />

or entire concepts), so that their<br />

customers and potential customers<br />

turn to them first when shopping,<br />

looking for support and storage<br />

services, streaming services, or<br />

the next new thing out there.<br />

Creativity is no longer prohibitive.<br />

We no longer need to have a clear<br />

mind, free time, and space around<br />

us, so that we cannot be disturbed or<br />

interrupted. The time to think and<br />

be creative has become achievable.<br />

Stay home, or step outside – go<br />

wild, but dare to challenge your<br />

imagination. The world is waiting.<br />

10<br />


Shabbat In The Circle<br />

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

<strong>August</strong> 17, <strong>September</strong> 21, October 19 & November 16<br />

Join us for this special Shabbat morning gathering.<br />

We begin at 9:30am with the study of Hassidic and other mystical<br />

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

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

gathering based on the Shabbat morning service incorporating<br />

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

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

Kabbalah Meditation<br />

Friday mornings from 9:30am<br />

<strong>August</strong> 9, 16, 23 & 30<br />

An opportunity to learn meditation in<br />

a Jewish context. With Rabbi Dr. Orna<br />

Triguboff, accompanied by musician<br />

Emanuel Lieberfreund.<br />

Expecting a baby?<br />

Jewnatal is a program for those expecting a<br />

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

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

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

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

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

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

<strong>August</strong> 25 • <strong>September</strong> 15 • October 13<br />

Contact the office on 9389 6444 for details.<br />




Jon Green<br />

Civil Marriage Celebrant<br />




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Lunch<br />

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

each month following Shabbat services<br />

10th <strong>August</strong> - World-renowned<br />

scholar and Rabbi Dr David Frankel of<br />

Machon Schechter in Jerusalem



Cantor George Mordecai<br />

The conquest of Canaan has been etched in the consciousness of the Judeo-Christian<br />

world since time immemorial. It is the subject of one of the most popular African<br />

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

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

The story of the Israelite conquest<br />

of Canaan is an epic! It has been an<br />

inspiration for great works of music<br />

and art as well as serving as a major<br />

theological justification for Jewish<br />

and Christian claims to the Land of<br />

Israel. For most of the period since<br />

the narrative was composed, we have<br />

accepted it as a true and accurate<br />

account of a series of events that did<br />

indeed take place. However, as a<br />

result of the scholarship that emerged<br />

in the wake of the Enlightenment,<br />

the Biblical stories that we hold so<br />

dear were seriously questioned and<br />

subject to historical critique. Scholars<br />

of the Bible saw literary and historical<br />

inconsistencies in the text that had<br />

been identified earlier by Rabbinic<br />

and Christian commentators. The<br />

difference between the approach<br />

of the scholars as opposed to<br />

the Rabbinic and Christian<br />

commentators revolved around the<br />

fact that these scholars were not<br />

bound by theological restrictions.<br />

They were not compelled to resolve<br />

seeming contradictions and problems<br />

in the text in order to fit the text into<br />

a narrative that supported Jewish and<br />

Christian claims of divine authorship.<br />

We would be hard pressed today<br />

to find too many historians who<br />

hold the view that the study of<br />

history is a empirical science.<br />

Nevertheless this ‘scientific position’<br />

was definitely the view of the late<br />

18th and 19th century scholars who<br />

pioneered what became known in<br />

the English speaking world as the<br />

Documentary Hypothesis. So what<br />

was so radically different about<br />

14<br />

this view? Not constrained by the<br />

need for theological conformity,<br />

they concluded that the Bible was<br />

not composed at once but over a<br />

period of many centuries by different<br />

authors who held very different<br />

political and religious world views.<br />

They identified four main authors<br />

whom they called J for those whose<br />

The Taking of Jericho by James Jacques Joseph Tissot<br />

deity was named YHVH; E for<br />

those who worshiped Elohim and<br />

the El pantheon; P for the priestly<br />

caste who were concerned with<br />

the duties of the priesthood; and<br />

D for those who were responsible<br />

for the composition of the book<br />

of Deuteronomy, the fifth book of<br />

the Pentateuch that stands out as

a separate work in form from the<br />

preceding four books. Much of<br />

their research was also supported by<br />

archeological evidence. Through a<br />

combination of archeology, historical<br />

and literary source criticism, scholars<br />

have been able to paint a clearer of<br />

the political, religious, and social<br />

concerns of the biblical authors.<br />

The conquest narratives found<br />

the books of Joshua and Judges are<br />

among the most difficult stories to<br />

unpack for source critics, historians<br />

and archeologists of the Biblical<br />

period. Many alternative theories<br />

exist ranging from support of an<br />

Israelite invasion though questioning<br />

the Biblical account and timeline,<br />

to outright rejection of the Biblical<br />

narrative and Israelite conquest.<br />

Almost all of their opinions,<br />

however, fall within the range<br />

of four main theories: peaceful<br />

infiltration, military invasion,<br />

peasant revolution, and ruralisation.<br />

All of them are general categories<br />

that have strong foundations for<br />

support, but all of them have<br />

flaws that need to be articulated.<br />

1. Peaceful Infiltration: There<br />

was a gradual infiltration of<br />

pastoral nomads over a period<br />

of time. The main problem with<br />

this view is that it does not take<br />

into account the archeological<br />

evidence for the destruction of<br />

Canaanite cities and villages.<br />

2. Military Invasion: This<br />

supports the biblical claim that<br />

there was a forced entry into<br />

Canaan. The problem with this<br />

theory is that the archeological<br />

excavations seem to suggest that<br />

the destruction of the major<br />

Canaanite cities occurred at a<br />

different period than described<br />

in biblical narrative.The biblical<br />

timeline for the invasion of<br />

Canaan cannot be supported.<br />

3. Peasant Revolution: This<br />

theory proposes that there<br />

was a peasant uprising inside<br />

Canaan, possibly inspired by or<br />

in collaboration with nomadic/<br />

pastoral clans who were slowly<br />

infiltrating the border villages.<br />

This theory has elements of both<br />

theories 1 and 2. The problem<br />

with theory 3 is that there is<br />

no mention of any peasant<br />

revolution in either the book of<br />

Joshua or the book of Judges.<br />

4. Ruralisation: There is<br />

archeological evidence for<br />

a population explosion at<br />

the end of the 13th century<br />

BCE, coinciding with the<br />

end of the Bronze Age. Large<br />

numbers of peoples outside of<br />

the Canaanite borders moved<br />

into unoccupied or sparsely<br />

populated areas of Canaan and<br />

united with local inhabitants.<br />

These outsiders were mainly<br />

pastoralists and herders who<br />

combined with the local rural<br />

Canaanite population to attack<br />

the major cities. This theory<br />

combines the peasant revolution<br />

with those who support the<br />

theory of a military invasion.<br />

Whether or not any or all of<br />

the four theories are ultimately<br />

true, what seems clear is that the<br />

account of the conquest of Canaan<br />

expressed in the books of Joshua<br />

and Judges are not reliable.<br />

In the book of Joshua itself we see<br />

different invasion narratives that<br />

suggest a more complex story.<br />

One view expressed repeatedly<br />

throughout the book of Joshua is<br />

that of a conquest of Canaan.<br />

“Joshua conquered the whole of this<br />

region, the hill country of<br />

Judah, all the Negev, the<br />

whole land of Goshen, the<br />

Shephelah, the Aravah, and<br />

the hill country and coastal<br />

plain of Israel, everything<br />

from Mount Halak, which<br />

ascends to Seir, all the way<br />

to Baal-gad in the valley<br />

of the Lebanon at the<br />

foot of Mount Hermon,<br />

and he captured the<br />

kings there, and executed<br />

them.” (Josh. 11:16-17)<br />

Other verses tell a different story.<br />

Joshua was now old and advanced<br />

in years. The Lord said to him:<br />


“You have grown old and advanced<br />

in years and very much of the<br />

land still remains to be taken<br />

possession of…the land of the<br />

Gabalites, with the whole valley<br />

of Lebanon, from Baal-gad at the<br />

foot of Mount Hermon to Lebohamath<br />

on the east.” (Josh. 13:1-6)<br />

The Walls of Jericho fall down - Dutch Bible<br />


In chapter 11, Baal-gad a Canaanite<br />

city was taken and their kings<br />

executed. In chapter 13 we see that<br />

Baal-gad remains to be captured.<br />

The fact that the book of Joshua<br />

contains two competing views of<br />

the conquest suggests that there<br />

was more than one author.<br />

It is clear that these different<br />

narratives often contradict each<br />

other, as in the case of Baal-gad.<br />

Additionally, the book of Judges<br />

provides a very different perspective<br />

on the conquest of Canaan and<br />

reflects elements expressed in chapter<br />

13 of the book of Joshua as opposed<br />

to the conquest narratives. In the<br />

opening chapters of the book of<br />

Judges, the Canaanites were still in<br />

the hill country and the southern<br />

wilderness and the Philistine cities<br />

on the coast were not taken.<br />

We also have the archeological<br />

evidence, which more often than<br />

not is in conflict with the biblical<br />

narrative. The archeological<br />

evidence for Joshua’s invasion is<br />

underwhelming to say the least!<br />

There is evidence of the destruction<br />

of major Canaanite cities but during<br />

a different period. For example, the<br />

famous Battle of Jericho could not<br />

have occurred during the time of<br />

Joshua, because Jericho was not a<br />

walled city at that point. There is<br />

evidence of destruction in Jericho,<br />

and it seems that the walls did<br />

indeed come tumbling down, but<br />

centuries earlier. The book of Joshua<br />

devotes two full chapters (7 and 8)<br />

to the destruction of Ai, but there<br />

is no evidence of such a city ever<br />

existing. While there were some small<br />

settlements, there is no evidence of<br />

a walled city. Archeological findings<br />

do indicate that new waves of<br />

settlements in Canaan commencing<br />

around 1200-1000 BCE, during<br />

Iron Age I occurred but even here,<br />

we will never know for certain<br />

who these peoples really were.<br />

Ancient history is painfully difficult<br />

for even the most seasoned historian.<br />

Information is scant which makes<br />

it difficult to offer any kind of<br />

hypothesis or theory with absolute<br />

certainty. It is hard enough to gather<br />

factual evidence for certain events<br />

in modern times where we have<br />

eyewitness accounts and more sources<br />

to help us. What seems probable<br />

to me, though, is an evolutionary<br />

process of the indigenous peoples of<br />

Canaan gradually merging with semi<br />

nomadic pastoral clans during the<br />

Iron Age I to form a new identity<br />

that would eventually come to<br />

be known as Israelite. The early<br />

Iron Age was a period when major<br />

empires withdrew from Canaan.<br />

This allowed these indigenous groups<br />

to merge and eventually achieve a<br />

cultural synthesis. Gradually, social<br />

structures developed, as did cultural<br />

affinity. Hostilities surely broke<br />

out among these groups, but it was<br />

more likely that a gradual and, for<br />

Joshua at Jericho - Romare Bearden<br />


the most part, peaceful settlement<br />

of the land took place, centuries<br />

after the Exodus and conquest<br />

narratives are said to have occurred.<br />

This is also reflected in the merging of<br />

YHVH, travelling deity of the semi<br />

nomadic clans and the indigenous<br />

Canaanite El pantheon, Asherah,<br />

Baal and Yam. The nomadic YHVH<br />

has finally found a home in Canaan,<br />

and over time becomes identified as<br />

being synonymous with Elohim. This<br />

cultural synthesis is also reflected in<br />

the celestial realm. When the Temple<br />

is erected in Jerusalem, YHVH finally<br />

is finally domesticated, identified<br />

with a specific place. Despite this<br />

YHVH has not lost the memory<br />

of earlier days as a nomad. It is this<br />

dual identity that eventually allows<br />

YHVH to be both the particular<br />

God of the Judaean community and<br />

the universal monotheistic God.<br />

Historiography and the study of the<br />

past is a recent discipline along with<br />

the other social sciences. The great<br />

epic poets and storytellers of antiquity<br />

were not historians; they were not<br />

preoccupied with the recording<br />

“facts.” Marc Zvi Brettler in his book,<br />

How to Read the Bible, makes the<br />

following comment: “In antiquity a<br />

storyteller related details about past<br />

events because they were important,<br />

not because they were true.” The<br />

biblical authors, like all of the great<br />

storytellers of antiquity, were not<br />

interested in the study of the past for<br />

its own sake. They edited, reframed,<br />

and recomposed stories of the past<br />

for didactic, theological, or political<br />

reasons that were of concern to their<br />

society, centuries after these events<br />

were believed to have taken place. The<br />

biblical epics that we have inherited,<br />

that we cherish, struggle with, and<br />

read annually were a result of the<br />

final redactors’ cultic, political, and<br />

social outlook. These narratives can<br />

be very powerful and transformative<br />

when read as stories. When read as<br />

history, however, they are misleading.<br />

The books of Joshua and Judges can<br />

appear to have been written in a<br />

historical genre with a chronology of<br />

events, battles, land grabs, and grants.<br />

Brettler makes the very compelling<br />

case that if it were an attempt at<br />

writing history, the book of Joshua<br />

would have ended with Israelite<br />

possession of the land. The historical<br />

record would have been complete,<br />

but the last three chapters of Joshua<br />

focus almost solely on theological<br />

concerns and obedience to YHVH,<br />

and YHVH here will not tolerate<br />

any fraternization with the locals.<br />

“ For should you turn away and<br />

attach yourself to the remnant of<br />

those nations — to those that are<br />

left among you — and intermarry<br />

with them, you joining them, they<br />

joining you, know for certain that the<br />

Lord your God will not continue to<br />

drive these nations out before you,<br />

they shall become a trap for you, a<br />

scourge to your side and thorns in<br />

continued over...<br />

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Ask your family, friends,<br />

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your eyes, until you perish from this<br />

good land that the Lord your God<br />

has given to you.” (Joshua 23:12-13)<br />

The two verses quoted above from<br />

chapter 23 of the book of Joshua<br />

are fascinating to me and give us<br />

a window into what the scholarly<br />

approach is trying to unpack in<br />

order to arrive at what I believe to<br />

be a greater truth. A careful reading<br />

the above verses, reveal more about<br />

the concerns of those who returned<br />

from Babylon to rebuild the Second<br />

Temple and to resettle Jerusalem<br />

than they do about Joshua. It is<br />

most likely that the final editors<br />

and redactors of this chapter<br />

and the book of Joshua were<br />

scribes and priests who were part<br />

of the entourage returning to<br />

Jerusalem from the Babylonian<br />

exile in the wake of the Persian<br />

conquest of Babylonia and the<br />

Middle East from the late 6th<br />

century BCE. In the books<br />

of Ezra and Nehemiah we see<br />

that the exiles returning from<br />

Babylonia struggled to establish<br />

themselves as the ruling elite<br />

in Jerusalem and surrounding<br />

areas. They undoubtedly<br />

returned with the blessings of the<br />

Persians and had trouble with<br />

the indigenous communities<br />

who remained in Judea.<br />

The redactors here are warning<br />

their returning brethren not to<br />

mix with the indigenous population<br />

whose cultic practices were different<br />

from their own. Large tracts of<br />

the book of Joshua therefore are<br />

not really about Joshua, the battle<br />

of Jericho, the holy wars, or the<br />

extermination of the Canaanite<br />

inhabitants. What we see in these<br />

chapters are veiled references to a<br />

power struggle unfolding between<br />

those peoples who remained in<br />

Judea after the expulsion and those<br />

who returned with the authority,<br />

granted by the Persian kings<br />

and satraps, to govern. Which<br />

group will establish itself as the<br />

authoritative voice in the formation<br />

18<br />

of a new emerging community<br />

in Judea in the late 6th and 5th<br />

centuries BCE? Large tracts of<br />

Joshua, Judges, other sections of<br />

the early prophets and the Torah<br />

were reshaped by the hands of<br />

editors, probably priests and scribes<br />

who advocated for the political<br />

claims of the returning exiles<br />

Also, interestingly these above<br />

verses give us a window into the<br />

political climate during the early<br />

second temple period, especially<br />

the concerns and anxieties of the<br />

returning elite. “The Lord your<br />

God will not continue to drive<br />

these nations out before you, they<br />

shall become a trap…” Here we<br />

see an acknowledgement by the<br />

redactors of the political situation<br />

on the ground. The returning exiles<br />

do not have full autonomy, nor are<br />

they powerful enough to be able<br />

to wage war against the indigenous<br />

inhabitants, therefore the holy<br />

wars of extermination described in<br />

other parts of Joshua are modified<br />

here to reflect the political and<br />

social reality of their time. The<br />

conquest narratives are complicated,<br />

reflecting the struggles of different<br />

groups within the Israelite and the<br />

later returning Judaean exiles to<br />

establish their authority. They do<br />

this by editing older narratives and<br />

even occasionally writing whole new<br />

passages into those narratives to<br />

reflect their concerns and agendas.<br />

The editors and redactors of the<br />

early Second Temple period focused<br />

on reworking older narratives as<br />

opposed to writing whole new<br />

epics that might have reflected their<br />

social situation<br />

more clearly. Why is<br />

this? In both early<br />

and late antiquity,<br />

unlike in post-<br />

Enlightenment<br />

modernity, it was<br />

important for a<br />

community to<br />

demonstrate that<br />

it was a part of a<br />

chain of tradition.<br />

Innovation was<br />

not respected in<br />

the same way as it<br />

is today and could<br />

be accomplished<br />

only by attribution<br />

to an older source.<br />

By articulating<br />

their political<br />

and theological<br />

perspectives through<br />

the mouths of<br />

YHVH and Joshua,<br />

returning exiles centuries later<br />

could make the claim that their<br />

perspectives were not new at all.<br />

It could then be accepted by the<br />

returning Judaean exiles and the<br />

ruling Persian elites as an authentic<br />

expression of a tradition grounded<br />

in older indigenous ancestral cultic<br />

practice. We see a later example<br />

of this in Mediaeval times. The<br />

Zohar, arguably the greatest mystical<br />

work in our tradition, written and<br />

compiled at the beginning of the<br />

13th Century CE in Spain and<br />

Provence was attributed to the<br />

second-century sage, Rabbi Shimon<br />

bar Yochai, in order for it to be

The Lost<br />

Princess<br />


Weekly on Thursday<br />

evenings at 7.15pm<br />

Cantor George Mordecai presents a new<br />

series of classes. Initially we will study<br />

The Lost Princess, a deeply insightful<br />

story from Rabbi Nahman, with music<br />

and meditation.<br />

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

considered authentic. This also<br />

is true of early Christianity. The<br />

Jesus messiah movement had to<br />

yoke itself to the Biblical narrative<br />

in order to make the claim that it<br />

was not a new idea but actually a<br />

legitimate expression of an older<br />

Judaean tradition. The Roman<br />

authorities had trouble seeing how<br />

Christianity fit into the world of<br />

late antiquity precisely because<br />

early Christians had difficulty<br />

showing that their emerging<br />

religion was a continuation<br />

of an older Judaean tradition<br />

and not a departure from it.<br />

Our redactors and editors who<br />

trekked back to Judea from<br />

Babylonia had to show that<br />

their group and theological<br />

perspective was part of an older<br />

set of traditions. They were merely<br />

re-articulating and upholding<br />

that which had already been<br />

established in the past. This<br />

would have been the source of<br />

their emerging authority. They<br />

were not changing anything, it<br />

had always been so. Innovation<br />

under the guise of an unchanging<br />

tradition was an acceptable form<br />

of exegesis in the ancient and<br />

mediaeval world. The Biblical<br />

scholarship that emerged during<br />

the Enlightenment changed the<br />

rules of engagement. This has<br />

created a “circling of the wagons”<br />

among many who cannot live<br />

with the rupture caused by the last<br />

three hundred years of scholarship.<br />

Nevertheless, we cannot retreat<br />

into a mode of exegesis that<br />

shuts out the insights of the last<br />

two hundred years of Biblical<br />

scholarship. Understanding<br />

the way in which our tradition<br />

has evolved over time is crucial<br />

for us today. Uncovering the<br />

human hand in the formation<br />

of our major religious text does<br />

not delegitimize the narrative.<br />

On the contrary it leads to a<br />

deeper engagement with it.<br />

The socio-political concerns<br />

of those who were responsible<br />

for the final redaction of the<br />

Torah and the book of Joshua<br />

does not diminish its sacred<br />

essence or relevance to us. Our<br />

need to connect to the Divine<br />

Source of all Life is an ongoing<br />

human project. As our cultural<br />

and political conditions change<br />

and transform over time we<br />

will continue reinterpret and<br />

reimagine our relationship<br />

with the Divine and our sacred<br />

texts. This process is an essential<br />

part of the religious quest.<br />



1. <strong>TELL</strong> US A LITTLE BIT<br />



I was born in Israel to my father,<br />

a Holocaust survivor from Poland<br />

and my mother, a refugee from<br />

Egypt. When I was 6 years old<br />

our family arrived in Australia.<br />

My youth was spent in Habonim<br />

and I was part of the Habo Israeli<br />

dance group which was a very<br />

important part of my adolescence.<br />

When I finished school I went on<br />

Shnat Hachsahra with Habonim<br />

which was a life changing<br />

experience. Upon my return, I<br />

studied to be a physiotherapist and<br />

then began my career, working<br />

primarily in woman’s health and<br />

community care with a focus<br />

on health promotion. I also<br />

began my family and I am the<br />

proud mother of two wonderful<br />

daughters. Although I loved my<br />

work as a physiotherapist, I felt<br />

I could have a greater impact as<br />

a teacher. I am truly passionate<br />

about teaching and education.<br />

In 2015 I retired from classroom<br />

teaching, reluctantly leaving my<br />

teaching position with Emanuel<br />

School which I held for eight<br />

years. Since my retirement, I<br />

have remained exceptionally<br />

busy doing a range of things,<br />

including teaching Environmental<br />

Education for Randwick Council,<br />

mentoring student teachers from<br />

Macquarie University and coaching<br />

school students in debating. I<br />

also volunteer for Mum for Mum,<br />

a wonderful programme run<br />

through the National Council of<br />

Jewish Women, supporting new<br />

mothers in the community. I am<br />

the secretary for my organic food<br />

co-operative, and I co-ordinate<br />

the Early Literacy Support Project<br />

which is part of the Social Justice<br />

20<br />

programme at Emanuel Synagogue.<br />

I am also a doting grandmother<br />

and I spend a lot of time with<br />

my precious grandson. I love<br />

nature and walking anywhere but<br />

particularly bush walking. I also<br />

love gardening, music, community<br />

events and vegetarian cooking.<br />








I believe that education is the basis<br />

for success in life and the earlier<br />

we can address disadvantage in<br />

education, the better the outcomes<br />

both academically and in the area<br />

of confidence, something that is<br />

supported by the research literature.<br />

Having worked in education, I<br />

know how valuable it is<br />

to have support in the<br />

classroom. I've taught<br />

in disadvantaged schools<br />

where such support is<br />

particularly impactful.<br />

From my work in<br />

Community Health, I<br />

know that there are many<br />

people in the community<br />

who have some spare<br />

time and are interested<br />

in making a difference to<br />

the lives of others, so it<br />

seemed natural to create<br />

an opportunity for those<br />

with time to assist in an<br />

area where they could<br />

make a real difference.<br />



We support two schools,<br />

Chifley Public School<br />

and Alexandria Park<br />

Community School. We<br />

selected these schools<br />

because of the high proportion of<br />

Indigenous students. We implement<br />

each school's literacy programme<br />

and our volunteers facilitate<br />

literacy activities and/or listen to<br />

students read and share their love<br />

of literacy. As part of the process,<br />

connections are established between<br />

students and volunteers which is<br />

a very important part of what is<br />

achieved; some of the students we<br />

work with do not have other people<br />

around who listen to them read and<br />

discuss books. The focus has been<br />

on the early years (Kindergarten<br />

to Year 2) but this year, one of the<br />

schools has asked us to go beyond<br />

Year 2, supporting students up to<br />

Year 6 to help them reach their<br />

expected literacy outcomes.<br />

We require a minimum weekly<br />

commitment of an hour but most<br />

of our volunteers stay beyond the<br />

hour and some of our volunteers<br />

Nehama and her grandson, Joe

come more frequently, one as often<br />

as four times a week; one of our<br />

volunteers comes from Parramatta!<br />





It's been a very positive experience<br />

for all involved. The teachers are<br />

very grateful for the support and<br />

have seen significant improvements<br />

in their students through the<br />

direct help our volunteers provide<br />

and also through being freed to<br />

work intensively with groups of<br />

students who require extra<br />

support or extension.<br />

The students have built<br />

up positive relationships<br />

with volunteers who<br />

come weekly to connect<br />

with them and help them<br />

advance in literacy. Our<br />

volunteers love sharing<br />

the joy that students<br />

experience as their skills<br />

improve and as they gain<br />

confidence; some of our<br />

volunteers have been<br />

involved in the project<br />

since its inception four years ago. It<br />

has been so rewarding for me seeing<br />

the benefits to all those involved.<br />




It has been a real privilege for me<br />

to become acquainted with our<br />

band of dedicated volunteers who<br />

bring such passion and world<br />

experience to the work they do;<br />

I feel humbled to support and to<br />

learn from these impressive people.<br />

Women’s<br />

Rosh Chodesh<br />

Group<br />

8:00pm - 10:00pm<br />

October 9 and November 8<br />

Why a Women’s Rosh Chodesh Group?<br />

There is a legend told that when the Israelites came<br />

to create the golden calf, the men asked the women<br />

to give them all their jewellery and gold to be melted<br />

down for the calf. The women refused to supply their<br />

jewels and as a reward a special festival was given to<br />

them: the festival of Rosh Chodesh, the celebration of<br />

the new moon.<br />

For more information and to find the location, please<br />

call the Emanuel Synagogue office on 9389 6444 or<br />

email info@emanuel.org.au.<br />




I have had a long interest in social<br />

justice issues, particularly with<br />

respect to Indigenous Australians.<br />

I feel lucky that I have reached<br />

a point in my life where I am<br />

able to dedicate a significant<br />

amount of time to pursuing<br />

some of these areas of interest.<br />




It's hard to imagine how<br />

Judaism has not influenced<br />

these activities since, even<br />

though I'm not religious,<br />

my connection<br />

to Judaism is a<br />

strong one.<br />

8. IF YOU COULD<br />

HAVE ONE<br />



WOULD IT BE?<br />



Have struggled over this<br />

one ... I just can't narrow<br />

it down to one wish. I have so<br />

many concerns about our precious<br />

planet and those living on it that<br />

I can't choose just one. Sorry!<br />





We love to welcome new volunteers!<br />

Contact me via socialjustice@<br />

emanuel.org.au and I will be in<br />

touch with more information. If<br />

anyone decides to get involved,<br />

I will provide ongoing support,<br />

beginning with training and<br />

orientation at the school.<br />



Dudu Gottlib<br />

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

Shaliach, Dudu Gottlib farewelled Australia and returned to Israel.<br />

To all the amazing shutafim<br />

(partners) I made along<br />

the way, shalom rav,<br />

It seems like it was a lifetime ago<br />

when I landed in Sydney to begin my<br />

Shlichut, on the 11th of November<br />

2015. And like all chapters, this<br />

chapter too must come to an end.<br />

Fulfilling the role of Netzer and<br />

Progressive/ Pluralist Community<br />

Shaliach was the most meaningful<br />

job I have had in my life, mainly<br />

because for me it was not just<br />

a job. It was, as it is called in<br />

Hebrew, a Shlichut (a mission, a<br />

calling, a sacred responsibility).<br />

I can summarize my Shlichut as<br />

trying to do the best I can in being<br />

a bridge. A bridge between the<br />

youth and the older generations of<br />

our community. A bridge between<br />

Israel and the Sydney Jewish<br />

community, a bridge between the<br />

synagogue and its members. And<br />

even, if I may have the Chutzpah<br />

to say - a bridge between Kodesh<br />

(uniqueness) and Chol (mundane).<br />

As a 'bridge' I had the opportunity<br />

not only to facilitate growth, change,<br />

conversations and plans for the future<br />

within the many organisations I<br />

served, but also to grow and change<br />

myself. I can say with full confidence<br />

that I am not the same person I<br />

was before I came here. I am much<br />

better - I have changed for good.<br />

I would like to thank each and<br />

every one of you not only for the<br />

part you played in making my<br />

Shlichut a success but also for your<br />

friendship, your partnership.<br />

There are so many of you to thank. I<br />

cannot mention you all but I will try<br />

to name a few; the amazing Board<br />

of Governance and professional staff<br />

at the Jewish Agency for Israel and<br />

The World Zionist Organization,<br />

the good people in the World Union<br />

of Progressive Judaism, the brilliant<br />

staff of Netzer Olami and TaMar,<br />

the visionary Executive Board of<br />

the Union of Progressive Judaism<br />

and the Moetzah, the dedicated<br />

Board of ARZA and ARZENU,<br />

the talented Board and staff of the<br />

Zionist Federation of Australia<br />

and the very qualified group of<br />

Shlichot and Shlichim in Australia.<br />

I'd like to make a few last special<br />

todot rabot (many thanks):<br />

Firstly, to the Emanuel Synagogue<br />

Rabbinical and clergy team, its<br />

board and staff, lead by Alex Lehrer,<br />

Rabbi Kamins and Suzanna Helia<br />

- you are truly leaders of a thriving<br />

community that enriches Jewish<br />

life and you have enriched and will<br />

continue to do so even from afar.<br />

Secondly, to anyone I had the<br />

pleasure of teaching, whether it was<br />

the Monday Morning Conversations<br />

About Israel class, the Darkeinu<br />

group, B’nei Mitzvah, Lunch ‘n’<br />

Learn or any other setting - thank<br />

you for your passion to learn and<br />

for installing in me the passion to<br />

teach and to learn about you.<br />

Finally, and most of all, Toda<br />

Rabba to the Netzer Bogrim and<br />

Bogrot (leaders) for making my<br />

time in Australia so precious and<br />

unforgettable. It is inspirational<br />

how much you invest of yourselves<br />

into shaping our next generation<br />

of Jewish leaders. Watching this<br />

moves me deeply. You are incredible<br />

and have selflessly been doing<br />

amazing things, resulting in huge<br />

growth and success for Netzer.<br />

It has been an honour, a privilege<br />

and an empowering journey<br />

working with you all.<br />

I'd like to end with saying- L’hitraot,<br />

which, in Hebrew, acknowledges the<br />

moment of farewell but also implies<br />

that we shall meet again. I do not<br />

know how or when, but I do know<br />

that I love you all- and what is loved<br />

continues to live and always leaves<br />

the opportunity to meet again.<br />

So, my partners, L’hitraot.<br />

Please keep in touch,<br />

Please feel free to contact me<br />

whenever you want at<br />

gotlib.dudu@gmail.com<br />





ROWE<br />


FROM 5:00PM<br />

Jessica Rowe AM is an accomplished journalist,<br />

television presenter and best selling author. She<br />

has written candidly about her struggles to have<br />

the “perfect life” and the damage it can cause.<br />

Join us as Jessica has an intimate conversation<br />

with Rabbi Jacqueline Ninio about the wisdom<br />

she has gained; being a woman in a maledominated<br />

industry, juggling the demands and<br />

expectations of parenthood, struggling with<br />

mental health and the importance of being kind<br />

to yourself.<br />

Book now: tinyurl.com/rowe-talk<br />

Conversations<br />

about Israel<br />

Every Monday, join Rabbi Jeffrey Kamins or guest speakers<br />

to examine the complex issues facing contemporary Israel.<br />

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

Learn<br />

(or improve your)<br />

Hebrew<br />

Classes are Monday evenings during<br />

term starting from 6:00pm-7:00pm<br />

Register now at<br />

emanuel.org.au/engage/learn_hebrew<br />





By Andrew Silow-Carroll.<br />

The guest expert’s talk at the local synagogue is wrapping up …<br />

Speaker: … and in conclusion, if<br />

we don’t remember this history,<br />

we are doomed to repeat it.<br />

As Hillel said, “If I am not for<br />

myself, who will be for me?” And<br />

finally, as Rabbi Tarfon put it so<br />

eloquently, “It is not our duty to<br />

finish the work, but neither are we<br />

free to neglect it.” Thank you.<br />

Moderator: Let’s thank our<br />

speaker for what we all can agree<br />

was a beautiful and powerful<br />

presentation. At this point we<br />

can take a few questions, but<br />

please, let’s try to make them<br />

questions, not statements [general<br />

laughter]. Please wait until one<br />

of the interns can bring you a<br />

microphone and — OK then, looks<br />

like you are not going to wait.<br />

First questioner: … in Rose Bay<br />

in 1937. And what I’d like to<br />

know is, if what you say is true,<br />

how come our young people don’t<br />

know more about it? What can<br />

we do to have this taught in every<br />

primary and secondary school?<br />

Speaker: Well, first of all …<br />

Various audience members:<br />

Can you repeat the question?<br />

Speaker: The question was, “If<br />

what you say is true, how come<br />

it isn’t taught in school?” That’s<br />

basically what you asked, right?<br />

First questioner: Yes. Because<br />

what you said was very provocative,<br />

but I worry that our young<br />

people don’t know much about<br />

it. And that our schools don’t do<br />

a good job of teaching about it.<br />

So, we should have more schools<br />

teaching this. And by schools, I<br />

mean primary schools, private<br />

schools, Jewish day schools, public<br />

schools, other high schools …<br />

Speaker: Yes, I think I got it.<br />

So, let me give a fairly lengthy<br />

answer about that while ignoring<br />

the large number of hands being<br />

raised around the room.<br />

Moderator: Next question.<br />

Yes? In the back. Please wait<br />

for the microphone.<br />

Second questioner: … as a<br />

demolition sergeant serving with<br />

the First Battalion, 21st Marines,<br />

3rd Marine Division. When I was<br />

back in Melbourne, my brother<br />

and I started a small appliance<br />

repair company, after which …<br />

Moderator: Please sir, let’s try<br />

to limit this to questions …<br />

Second questioner: My question is,<br />

when I was in the service, there was<br />

antisemitism, sure, but mostly we all<br />

got along. And it really didn’t matter<br />

where you were from: Jews, Italians,<br />

Greeks, Orientals. As my mother,<br />

of blessed memory, used to say …<br />

Moderator: Sir, is there a<br />

question for our speaker?<br />

Speaker: I think I know<br />

what he is asking.<br />

Moderator: You do?<br />

Speaker: I do, and<br />

I will now answer it<br />

at such length and<br />

with such a plethora<br />

of details that we’ll all forget<br />

what was and wasn’t asked.<br />

Moderator: I see a lot hands raised,<br />

so let’s try to keep our questions<br />

short and to the point. You, there.<br />

Third questioner: I actually have<br />

three questions. The first is …<br />

Moderator: Please, if<br />

we can limit …<br />

Third questioner: … if the<br />

American president knew, why<br />

didn’t he bomb the rail lines?<br />

Second, if the Palestinians say<br />

they want peace, why did they<br />

reject all the previous offers<br />

Israel put on the table? And<br />

third, why do Jews continue<br />

to vote for Labour when …<br />

Moderator: None of those<br />

are the subject of our talk!<br />


Speaker: That’s OK, I can answer<br />

by providing a rambling anecdote<br />

about meeting Barbra Streisand at<br />

a car show, and then by urging you<br />


to buy my book, which is on sale in<br />

the lobby directly after this talk.<br />

Moderator: Next question, please.<br />

Fourth questioner: Yes, thank<br />

you. Did you read Peter Fitzsimon’s<br />

column this morning?<br />

Speaker: I did, but what does<br />

that have to do with …<br />

Fourth questioner: What<br />

did you think?<br />

Speaker: Well, I thought …<br />

Fourth questioner: I thought<br />

it was brilliant. [sits down]<br />

Fifth questioner: THE SYDNEY<br />



Moderator: Please wait for the<br />

microphone to come to you.<br />

Fifth questioner: I DON’T<br />








Moderator: Thank you, sir.<br />

But again, we are looking for<br />

questions, not statements. Let’s get<br />

a younger person. OK, you’ll do.<br />

Sixth questioner: Excuse me, but I<br />

want to read this [pulls paper out of<br />

pocket] and do so painfully slowly<br />

so I get it right. “We know that<br />

feminism and critical race theory<br />

have gifted us with intersectionality<br />

as a heuristic and analytic tool.<br />

We also know, per Neusner, that<br />

the probative value of category<br />

formations helps a culture organize<br />

the social order. And of course,<br />

there is Levinas, who sought to<br />

reconfigure the ethical tradition<br />

of Jewish monotheism in the<br />

language of first philosophy” …<br />

Moderator: Is there a question?<br />

Speaker: I think I know<br />

what she is asking.<br />

Moderator: You do?<br />

Speaker: Yes, I do. Actually, I don’t.<br />

But I will answer by deftly avoiding<br />

the question and explaining that I<br />

need to clarify something raised by<br />

a previous questioner. And then I’ll<br />

add an anecdote about the time I<br />

met Yitzhak Perlman at a pet store.<br />

Moderator: I think we can take one<br />

more. There, the green sweater.<br />

Seventh questioner: Mine is<br />

a four-part question …<br />

Moderator: Oh, for Pete’s …<br />

Speaker: I’ll be happy to stick<br />

around if you want to ask me<br />

something directly, knowing full<br />

well that it will keep me away from<br />

the snack table until all the good<br />

biscuits are gone. But that’s how<br />

generous I am with my time.<br />

Moderator: Thank you all for<br />

coming, and good night!<br />

Adapted with permission from article<br />

by JTA www.jta.org : please be sure to<br />

sign up for JTA’s free enewsletter.<br />

In June, Joel Sykes of Nava Tehila (above)<br />

lead a special Shabbat Live! service<br />

Right - Joel leads a musical circle of musicians<br />



Kobi Bloom<br />

Pesach is the story of the end of the Jews time in slavery, a time where we were<br />

constrained physically and mentally in Mitzrayim, Egypt, the narrow place.<br />

On the second night of Pesach we<br />

begin counting the Omer, a period<br />

of 49 days between Pesach and<br />

Shavuot, between the end of slavery<br />

and the beginning of the Jewish<br />

people at Har Sinai. So, we have<br />

left Mitzrayim but not yet reached<br />

Sinai, neither here nor there, we are<br />

in an in-between space, a liminal<br />

space. This is a period of our Jewish<br />

calendar for us to consider transition.<br />

There is a theory, offered by author<br />

William Bridges that transitions<br />

happen in 3 stages, ending, the<br />

neutral zone and beginning. In<br />

our story, Pesach is the ending<br />

of slavery, Shavuot is a new<br />

beginning, a life no longer dictated<br />

by the demands of an earthly<br />

taskmaster bur rather Torah and<br />

our collective imperative for good.<br />

Yom Haatsmaut this year marked<br />

71 years since David Ben Gurion<br />

proudly declared Hee Medinat Israel.<br />

Was this our new beginning? Or was<br />

it perhaps just the end of our time<br />

in Mitzrayim, a period of 2000 years<br />

where our lives as Jews often hung<br />

perilously in the hands of others.<br />

But before I speak about Zionism,<br />

we need to really understand<br />

the in between time, the neutral<br />

zone that Bridges speaks about,<br />

in our story from Mitzrayim to<br />

Sinai, this in between time takes<br />

place in the desert, bamidbar.<br />

According to Bridges, people in<br />

this intermediate space are often<br />

confused, uncertain and impatient.<br />

There may be feelings of anxiety,<br />

scepticism or low morale – the past<br />

has been let go of, but the path to<br />

the future has not yet manifest.<br />

It is uncomfortable, being no<br />

longer this but not yet knowing<br />

what that is going to look like,<br />

how it feels, who we will be and<br />

whether it will be any good at all.<br />

And yet the neutral zone is a time<br />

of rich spiritual power, creativity,<br />

a time to try new ways of being<br />

in the world. It can be liberating<br />

to not be constrained by old ideas<br />

about who we are, what are our lives<br />

are supposed to be like. Terrifying<br />

sure, but also exhilarating.<br />

The neutral zone is a time of<br />

quietness, of seeking out silence<br />

and the power it holds.<br />

It is no coincidence that everything<br />

important in the Bible – prophecies,<br />

kingships, Torah – came out in the<br />

wilderness. It’s a place of danger<br />

and vulnerability, and perhaps it<br />

can feel like it can go on forever.<br />

Midbar Medaber, despite its almost<br />

inconceivable silence, the desert<br />

speaks with incredible power.<br />

I suggest that Yom Ha’atzmaut this<br />

year, Israeli Independence marks the<br />

ending of our 2000-year exile and<br />

since then, our people have been<br />

in transition, in between. The fact<br />

that Israel now exists cannot alone<br />

be our Shavuot, our redemption.<br />

We need to see the State of Israel as<br />

a place that still needs to reach the<br />

promise laid out in the Declaration<br />

of Independence, which states that,<br />

continued on page 29<br />




Scenes of life around our Synagogue<br />

Clockwise from top left:<br />

• Ben Adler and Ilan Kidron provide<br />

music for the Torah dedication<br />

• The Hauser family participate in<br />

the writing of the new torah<br />

• Nathan Hauser reads from the new torah<br />

• The panel on The War on Slavery<br />

• Dr Alex Wodak in conversation with Rabbi Kamins<br />

• Walt Secord MLC, Josie Lacey and Rabbi Ninio<br />

prior to the In Conversation - War on Slavery<br />


continued from page 27<br />

“Israel will foster the development<br />

of the country for the benefit of<br />

all its inhabitants; it will be based<br />

on freedom, justice and peace as<br />

envisaged by the prophets of Israel;<br />

it will ensure complete equality of<br />

social and political rights to all its<br />

inhabitants irrespective of religion,<br />

race or sex; it will guarantee<br />

freedom of religion, conscience,<br />

language, education and culture;<br />

it will safeguard the Holy Places of<br />

all religions; and it will be faithful<br />

to the principles of the Charter<br />

of the United Nations.” Notice<br />

that it says The State of Israel will<br />

ensure equality, it will be guarantee<br />

freedom. It will, it will, it will.<br />

Israel is far from perfect and yet so<br />

many people celebrate it as if it is.<br />

The founders of Israel wrote<br />

about Israel in the future tense<br />

because they knew that we must<br />

always be in transition towards<br />

this better future. Our nation<br />

has made progress, but it is not<br />

there yet. We know that we are<br />

once again under threat, Israel<br />

recently was being bombarded by<br />

hundreds of rockets and while we<br />

hope for peace and are regularly<br />

challenged by tragedy, we do not<br />

want to abandon our dreams of<br />

an Israel that we can always be<br />

proud of, a light unto the nations.<br />

That’s the thing about Judaism<br />

and transitions, we are always<br />

transitioning towards something<br />

better. We don’t believe that our<br />

ancestors were freed from slavery so<br />

our job is done or that we received<br />

the Torah at Sinai so we are done<br />

with reinventing ourselves. We<br />

have a Seder, count the Omer and<br />

celebrate Shavuot every year.<br />

So, while we sit here in that<br />

uncomfortable time of transition<br />

between the Israel we have and<br />

the Zion we dream of we are also<br />

reminded by Pesach, The Omer<br />

and Shavuot that revelation<br />

is a process that we transition<br />

towards constantly. The point<br />

of the transition is for us to sit<br />

with the anxiety, ambiguity<br />

and the unknowability of our<br />

what comes next. This is the<br />

time to go down deep into<br />

the deepest recesses of who we<br />

are, to find the resources and<br />

riches we didn’t know where<br />

there. We must take hold<br />

of this transitional time and<br />

harness the spiritual power and<br />

creativity it affords us to try new<br />

ways of being in the world, so that<br />

together, we can try to live up to<br />

the hope of our Jewish Nation.<br />

This article is inspired by the work<br />

of Rabbi Danya Ruttenberg.<br />

Kobi Bloom is an Emanuel school<br />

teacher, who also helps guide youth<br />

education at Emanuel Synagogue.<br />


TISHA B'AV - 10th/11th <strong>August</strong>, <strong>2019</strong><br />

Erev Tisha B'Av - Saturday 10th <strong>August</strong><br />

6:15pm - Evening service including reading of Eicha and kinnot<br />

Featuring international guest, world-renowned scholar and Rabbi Dr David Frankel. Rabbi Dr.<br />

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

Studies for nearly twenty five years at the Schechter Institute of Jewish Studies in Jerusalem.<br />

Tisha B'Av - Sunday 11th <strong>August</strong><br />

9:00am - Morning service<br />

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

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

soul?<br />

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

Jewish tradition. This workshop is free and people of all backgrounds are welcome.<br />

3:00pm - Mincha<br />

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

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

Hand in Hand is building a growing network of Jewish-Arab public schools and shared<br />

communities. In six locations across the country, thousands of students, teachers, and families<br />

come together every day in multicultural, bilingual classrooms, and integrated communities.<br />

Living Together in a Divided Society?<br />

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

story from Israel about how the Hand in Hand school network is today transforming<br />

divided communities through Jewish-Arab integrated schools and communities.<br />

Hand in Hand changemakers Shada Edress-Mansour and Noa Yammer will share both<br />

their personal journeys to this work, as well as the dilemmas and successes that come<br />

with building a shared and equal future for Jewish and Arab citizens in Israel.<br />



By Lara MacMahon<br />

Lara comes from a small village in Ireland and recently celebrated her<br />

Bat Mitzvah at Emanuel Synagogue. This is her Dvar Torah.<br />

The Pesach or Passover story tells the<br />

story of the Exodus and the Jewish<br />

people finally being granted freedom<br />

from Pharoah and Egypt. It is a<br />

story of community, perseverance,<br />

faith and ultimately freedom.<br />

The Jews had been slaves under<br />

Pharoah in Egypt for over 3000<br />

years. When Moses discovered<br />

he was Jewish , God came to<br />

Moses, and helped him to decide<br />

to fight for the freedom of his<br />

people, the Jewish people.<br />

Moses went to Pharaoh and tried<br />

to negotiate for freedom. 10<br />

times Pharaoh promised to free<br />

the Jews and changed his mind.<br />

Each time Pharaoh broke his<br />

promise, god released a plague<br />

on Pharaoh and the Egyptians.<br />

The rivers turned to blood, there<br />

was hail, locusts – destruction.<br />

With the final plague, the houses<br />

of the Jews were passed over.<br />

Eventually, after 3000 years<br />

the Jews were free.<br />

30<br />

So what can I take from this dramatic<br />

story to help me in my life?<br />

Thankfully, I live in a time of great<br />

freedom. Freedom is not something<br />

I have had to fight for. For Moses<br />

and the Jews in ancient times,<br />

their faith, belief in community<br />

and perseverance were eventually<br />

rewarded with freedom. For me,<br />

my faith, belief in community<br />

and perseverance have been<br />

rewarded by being able to stand<br />

up here today and celebrate.<br />

When I decided I wanted to<br />

celebrate my Bat Mitzvah, it was<br />

difficult because we live in a small<br />

village called Killaloe, in the middle<br />

of Ireland. It is a beautiful village<br />

on a lake and my father’s family<br />

have lived in this area of Ireland<br />

for over 1000 years. We are very<br />

lucky to have a great community of<br />

friends in the our village, and we get<br />

involved in many village activities.<br />

However, there are not many Jewish<br />

people living in rural Ireland.<br />

The closest synagogue to us is 2<br />

hours drive away, and there are no<br />

Hebrew religious teachers around.<br />

But celebrating my Bat Mitzvah<br />

was still something I wanted to<br />

do. My mum is from Sydney and<br />

whenever we come back to visit our<br />

Sydney family, my mum brings me<br />

to Emanuel Synagogue. My greatgrandparents,<br />

my grandparents and<br />

my Aunt were all married in this<br />

synagogue. My grandfather,<br />

my mum, my aunt and<br />

my cousins Lily and Eli<br />

all had their Bar or Bat<br />

Mitzvahs here. Like the<br />

people in Killaloe, the<br />

community at Emanuel is<br />

an important part of who I<br />

am. And when I decided to celebrate<br />

my Bat Mitzvah, the community<br />

at Emmanuel had faith in me and<br />

supported me. Andrina sent me a<br />

distance learning programme and<br />

I have been meeting with Rabbi<br />

Ninio on line for the last year.<br />

At first, the idea of learning and<br />

chanting Hebrew seemed really<br />

difficult. But, like the Jews in ancient<br />

Egypt, I had faith and persevered. In<br />

Ireland, I get the bus to school in the<br />

mornings and I listen to my Hebrew<br />

lessons on the way. After school and<br />

on holidays, I have sat down with<br />

mum and worked hard. Thankfully,<br />

the hard work and perseverance<br />

has paid off and here I am today,<br />

making my Bat Mitzvah. Many<br />

people from my Killaloe community<br />

made the exodus from Ireland to<br />

be here today and join with my<br />

Jewish community in celebrating<br />

this important day in my life.<br />

Freedom is often fought hard for and<br />

should never be taken for granted.<br />

I am free to choose to practice<br />

my religion. My communities,<br />

in Ireland and here, faith and<br />

perseverance have helped me reach<br />

this day. These are lessons that I<br />

hope will continue to help me,<br />

and all of us grow in the future.<br />

Shabbat Shalom


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


School: Rosebay Secondary College<br />

Hobbies: Drawing, horseriding<br />

Pets: Rabbit called Maisy<br />

and a cat called Apache<br />

Likes: Sushi, chocolate, Japan,<br />

food, cats, horses, bunnies<br />

Dislikes: Sassy people, some sports<br />

About me: Like Beabadoobee<br />

(musician), visual art and<br />

technology (school subjects).<br />

Social Justice (tzedakah) projects:<br />

I have been involved in the Monash<br />

University Resilient Kids program<br />

which aims to help children and<br />

teens to be emotionally strong. I<br />

want to make less plastic waste and<br />

not eat any meat, one day a week.<br />

What will you remember most<br />

about your Bar Mitzvah? I will<br />

remember Irit, my Hebrew teacher<br />

and Rabbi Jacqueline Ninio, the<br />

Rabbi who did my bat mitzvah.<br />

I will also remember my parsha<br />

because I read it over 1000 times!<br />


School: Emanuel School<br />

Hobbies: Soccer and sport in<br />

general, socialising and YouTube<br />

Likes: Soccer and all sports,<br />

socialising, YouTube, tasty food,<br />

Rabbitohs, Manchester United<br />

Dislikes: Roosters, Liverpool<br />

Pets: none<br />

About me: My name is Jack and I<br />

am looking forward to celebrating<br />

my Bar Mitzvah - Bechukotai. I am<br />

a student at Emanuel School where<br />

I started High School<br />

this year. Last year I<br />

was very proud to hold<br />

the leadership postition<br />

of Head Madrich of<br />

primary school. This<br />

involved being a role<br />

model for the younger<br />

kids and representing<br />

and speaking on behalf<br />

of my fellow students at<br />

important occasions.<br />

Plus61J together with Emanuel<br />

Synagogue present<br />

Israel, Jews & The Middle<br />

East through Film<br />

From 7:00pm at Emanuel Synagogue<br />

<strong>August</strong> 14 - Someone to Run With (2006)<br />

<strong>September</strong> 18 - Afterthought (2015)<br />

October 23 - The Other Son (2012)<br />

November 20 - The Kindergarten Teacher (2014)<br />

December 18 - Year Zero (2004)<br />




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


School: Cranbrook<br />

Hobbies: Soccer, rugby, hanging<br />

out with friends, movies<br />

Likes: Sport, holidays, friends<br />

Dislikes: Vegetables, boredom,<br />

annoying people<br />

Pets: A dog called Tess<br />

About me: I grew up in Hong Kong<br />

and have many friends and memories<br />

still there. I go to Cranbrook School<br />

and and enjoy playing rugby at<br />

school and soccer for Maccabi.<br />

I enjoy school and want to be a<br />

doctor or lawyer as a career. My<br />

favorite show on Netflix is Lucifer.<br />

Social Justice (tzedakah) projects:<br />

I regularly send packages to the<br />

Philipines to help out families in<br />

need. I enjoy helping others.<br />

What will you remember most<br />

about your Bar Mitzvah?<br />

Having to practice my Hebrew<br />

all the time and the friends that<br />

I made at Thursday classes.<br />


School: Newington Collegel<br />

Hobbies: Basketball, Rugby,<br />

gaming, skateboarding<br />

Likes: loves hanging out with<br />

friends, family and playing sport.<br />

Dislikes spiders, school assignments,<br />

homework and eggplant<br />

About me: My favourite subjects<br />

at school are Woodworking/DT<br />

2 to 5 year olds<br />

and Sport. One day I hope to play<br />

basketball in the NBA otherwise<br />

I'd like to own my own business.<br />

Pets: 2 dogs - Millie and Jack<br />

Social Justice: Along with some<br />

school friends I have supported<br />

Skateisan, a global charity that<br />

connects children in developing<br />

countries through skateboarding<br />

and sport. It aims to build<br />

confidence in kids and encourages<br />

them to attend school.<br />

What will you remember most<br />

about your Bar Mitzvah? It was<br />

pretty good, and a challenge, to learn<br />

Hebrew. My family and cousins<br />

have encouraged me a lot and I<br />

will always remember how patient<br />

my teacher Yael has been with me.<br />

She helped me be prepared and I<br />

will always remember that.<br />

First Friday of the month, 5:00pm–6:00pm<br />

Once a month we join together for<br />

an hour of songs, prayers, stories,<br />

craft activities and fun. We begin with<br />

a noisy, song-filled prayer service,<br />

followed by some dancing, stories and<br />

a craft activity. Then together we say<br />

the Shabbat prayers for candles, wine<br />

and challah.<br />

It is a lovely way to introduce your<br />

children to Shabbat and an opportunity<br />

to meet other families in the community.<br />

Parents and grandparents welcome.<br />



To welcome the stranger<br />

Ms Lea Bouganim<br />

Mr Kurt Brown<br />

Mr Leslie & Mrs<br />

Lisa Davey<br />

Mr Daniel Folb &<br />

Miss Elizabeth De Paoli<br />

Rabbi Brian Fox AM<br />

Ms Laura Friezer<br />

Dr Sharon Gold<br />

Mr Gerald &<br />

Mrs Laura Goldwater<br />

Dr David Goltsman &<br />

Miss Rebecca Gordon<br />

Mr Phillip Hakim<br />

Ms Louise Hammond<br />

Mr Michael Hofstein<br />

& Dr Jordan Kahn<br />

Mr Alan Jowell<br />

Miss Ilana Blum &<br />

Mr Desi Kohn<br />

Mr Michael & Mrs<br />

Shirley Leibowitz<br />

Dr Ron Levy &<br />

Ms Kate Ogg<br />

Ms Ronna Ludgate<br />

Ms Jodie Newell<br />

Frederica Perlmutter<br />

Mr Amitai Rotem &<br />

Mrs Abigail Ciscar<br />

Mr Ryan & Mrs<br />

Samantha Rubinstein<br />

The Hon Walter Secord &<br />

Ms Julia McRae-Levitina<br />

Mr Jacques Seidenberg<br />

Mr Samuel & Mrs<br />

Julia Simmons<br />

Mr Leonard & Mrs<br />

Shirley Simon<br />

David and Ronit Tassie<br />

Mr Gary & Mrs<br />

Sonia Wilkan<br />

Mr Samuel Wilkan<br />

Dr David Wilson<br />

Mr Matthew<br />

Jarrod Wilson<br />


{TZEDAKAH}<br />

Greater is tzedakah than all the sacrifices<br />


The late Ann Kirby's Estate<br />

$10,000 or more<br />

Mrs Millie Phillips<br />

Mr Gary & Mrs Karyn Zamel<br />

$5,000 or more<br />

Mr Jeffrey Hilton &<br />

Ms Suzy Coleman<br />

Dr Mark Gorbatov &<br />

Dr Megan Kalucy<br />

Perpetual Foundation - The<br />

Wolf Family Endowment<br />

$1,000 or more<br />

Dr David & Mrs Sandra Berman<br />

Mr Malcolm Cardis<br />

Mr David Duchen<br />

Mr Michael Fisher<br />

Dr Anthony &<br />

Mrs Kerry Freeman<br />

Dr Michael &<br />

Mrs Cyndi Freiman<br />

Mrs Ruth Guss<br />

Dr Karen Arnold &<br />

Dr Drew Heffernan<br />

Mr David Hirsch &<br />

Donna O'Connor<br />

Mr Daniel & Mrs Natalie Knoll<br />

Mrs Judit Korner<br />

Mr David Landa<br />

Mr Keith Miller<br />

Mr Lawrence & Mrs Sylvia Myers<br />

Mr Terence Nabarro<br />

Mr Terry & Mrs Anne Newman<br />

Mr Andrew Silberberg<br />

& Ms Michelle Katz<br />

Mr Bob & Mrs Gabriella Trijbetz<br />

$500 or more<br />

Jonathan Abelsohn<br />

Ms Susan Lynette Bear<br />

Mr Michael & Mrs Fiona Berman<br />

Mr Thomas Biller &<br />

Dr Anita Nitchingham<br />

Dr David Block A.C. &<br />

Mrs Naomi Block<br />

Mr Benjamin & Mrs<br />

Margaret Elias<br />

Mr Aaron & Mrs<br />

Margaret Ezekiel<br />

Mr David & Mrs Karen Gordon<br />

Mr Andrew & Mrs Dee Hilton<br />

Mrs Cynthia Jackson AM<br />

Mr Gordon Jackson<br />

Mr Andrew & Mrs<br />

Dorothy Kemeny<br />

Ms Shirli Kirschner<br />

Mr Daryl & Mrs Jeanette Lees<br />

Mrs Jennifer Michelson<br />



Mr Kenneth Willing &<br />

Ms Evelyn Perlmutter<br />

Emily Rose<br />

Mrs Aliza Sassoon<br />

Miss Jacheta Schwarzbaum<br />

Ms Elaine Solomon<br />

Up to $499<br />

Mr Reuben Aaron OBE<br />

& Mrs Cornelia Aaron<br />

Mr Garry & Mrs<br />

Carmel Abeshouse<br />

Ms Kate Abrahams<br />

Mr Peter Adler<br />

Mr Rafael & Mrs Rachel Adler<br />

Mrs Ruth Adler<br />

Mr Rodney & Mrs<br />

Jacqueline Agoston<br />

Mrs Diane Armstrong<br />

Ms Mary Levy<br />

Mr Stephen & Mrs Wendy Baer<br />

Dr Felix & Mrs Caroline Barda<br />

Mrs Janis Baskind<br />

Mr Victor Baskir<br />

Mr David & Mrs Sandra Bassin<br />

Ms Katarina Baykitch<br />

Ms Deidre Anne Bear Household<br />

Mr Grahame Lindsay<br />

Bear Household<br />

Mr Miguel & Mrs Petra Becker<br />

Mr James & Mrs Carol Beecher<br />

Gesell Benchoam<br />

Mrs Ruth Bender<br />

Mr Ben & Mrs Sharon Berger<br />

Dr Adele Bern<br />

Mr Joseph Bern<br />

Dr Joel & Mrs Denyse Bernstein<br />

Mrs Jackie & Mr Wayne Black<br />

Mr Peter Bloomfield<br />

Mr Lester & Mrs Frankie Blou<br />

Mr Darren Justin Blumberg<br />

Mr Peter & Mrs Judith Bonta<br />

Ms Wendy Bookatz<br />

Mr Allan and Mrs Rita Boolkin<br />

Mr Sidney & Mrs Julie Brandon<br />

Mrs Brenda Braun<br />

Mrs Julianna Brender<br />

Mrs Wendy & Dr David Brender<br />

Ms Hannah Briand-Newman<br />

Mary Anne Brifman<br />

Mr Leon & Mrs Emma<br />

Bronfentrinker<br />

Join our Gardening Bee! Email andrina@emanuel.org.au<br />

Ms Lindsay Broughton<br />

Mr Robert & Mrs Julie Brown<br />

Mr Simon & Mrs Karine Buchen<br />

Miss Ingeborg S. Chan<br />

Mr Daniel Casey<br />

Dr David & Mrs<br />

Noirin Celermajer<br />

Mr Darren & Mrs Hannah Challis<br />

Mr David Cohen & Ms<br />

Sharon Marjenberg<br />

Mrs Wendy Cohen<br />

Ms Doris Cope Krygier<br />

Mrs Valerie Coppel<br />

Mr Max Crawford<br />

Dr Suzanne Cremen<br />

Mrs Jacqueline Dale<br />

Mr Robert Davidson<br />

Mr Allan Davis<br />

Mr Edward & Mrs Irit Davis<br />

Ms Ethel Davis<br />

Mr Roger Davis<br />

Professor Graham De<br />

Vahl Davis AM<br />

Mr Stephen & Mrs<br />

Susan Denenberg<br />

Mr David & Mrs Suzette Doctor<br />

Mrs Raissa Doubina<br />

Mrs Lily Dreyer<br />

Dr Richard & Mrs Ellen Dunn<br />

Ms Naomi Elias<br />

Ms Julie Ellitt<br />

Issac & Ann Elnekave<br />

Mr Michael Elstein<br />

Mr Colin & Mrs Rosy Elterman<br />

Mrs Joy Evans<br />

Mr Mark & Mrs Julie Faigen<br />

Mr George & Mrs Vera Faludi<br />

Ms Bassina Farbenblum<br />

Ms Michelle Favero<br />

Mrs Zinaida Fettmann<br />

Mrs Julie K Fidler &<br />

Mr Aaron A Fidler<br />

Ms Maria Finlay<br />

Mr George & Mrs Anita Fisher<br />

Ms Denise Fletcher<br />



Mrs Giza Fletcher<br />

Mr Brian Fox<br />

Mr David Freeman<br />

Dr Ronald & Dr<br />

Susanne Freeman<br />

Dr Ida Freiman<br />

Dr John & Mrs Francine Freiman<br />

Dr Marcelle Freiman<br />

Mr Lev Fridman<br />

Ms Dani Fried & Mr<br />

Hugh McMullen<br />

Mrs Karen Fried<br />

Dr Talia Friedman<br />

Mr David & Mrs Christine Frish<br />

Mrs Diane Geffrey<br />

Mr Howard & Mrs Jean Gelman<br />

Mr Ronald Gerechter<br />

Mr Heinz & Mrs Yvonne Gerstl<br />

Mr Liam and Mrs Nicky Getreu<br />

Mr John Glajz<br />

Mr Raphael and Mrs<br />

Louise Glaser<br />

Mrs Freda Glass<br />

Mrs Liza & Mr Richard Glass<br />

Mr David & Mrs Ruth Glasser<br />

Mr John & Mrs Judith Gleiber<br />

Dr Eli & Mrs Alethea Gold<br />

Mr Alex & Mrs Greta Goldberg<br />

Mr Dan Goldberg &<br />

Ms Jody Tocatly Goldberg<br />

Mr David &<br />

Mrs Michelle Goldman<br />

Mr Cecil and Claire Goldstein<br />

Mr John & Mrs Tova Goldstein<br />

Dr. John & Mrs Judith Goodman<br />

Mrs Zinaida Gorelick-Weiss<br />

Michael & Ruth Goulburn<br />

Dr Lorna Graham<br />

Mr Richard David<br />

Grant Household<br />

Mr Jon & Mrs Susan Green<br />

Mr Geoffrey Greene<br />

Mr Robert Griew &<br />

Dr Bernie Towler<br />

Ms Tracey Griff<br />

Dr Ary & Mrs Mira Grinberg<br />

Dr Reg & Mrs Kathie Grinberg<br />

Dr Richard Haber<br />

Dr Graham & Mrs Judi Hall<br />

Michael Halliday<br />

Dr George & Mrs<br />

Romaine Hamor<br />

Benjamin Harris & Alyssa Severin<br />

Dr Christine Harris<br />

Mr Alexander Hart &<br />

Ms Lisa Emanuel<br />

Mr Les Hart<br />

Mr Neville & Mrs<br />

Debbie Hausman<br />

Mrs Kathleen Hearst<br />

Ms Lesley-Ann Hellig<br />

Mrs Manou Heman<br />

Michelle Pauline Hilton<br />

Mr David & Mrs Monique Hirst<br />

Miss Shirley Hollander<br />

Mrs Dinah Hornung<br />

Mrs Valerie Hosek<br />

Sandy Hotz<br />

Mr Anthony & Mrs<br />

Louise Hyman<br />

Mrs Tanya & Mr Anthony Igra<br />

Ms Sophie Inwald<br />

Mr Benjamin Isaacs<br />

Dr Frank & Mrs Penelope Isaacs<br />

Mr Barry & Mrs Doreen Isenberg<br />

Justice Peter Jacobson<br />

Dr Arie & Mrs Simone Jacoby<br />

Mr Tony Jacoby & Ms<br />

Anita Ullman<br />

Mrs Vera Jacoby<br />

Dr Jack Jellins & Mrs<br />

Maureen Jellins<br />

Mrs Caon Johnson<br />

Mr Maxwell Kahn OAM<br />

Professor Steven & Mrs<br />

Andrea Kalowski<br />

Mr Steven & Mrs<br />

Amanda Kamsler<br />

Barbara Karet<br />

Mr Paul Lowenstein &<br />

Ms Robyn Katz<br />

Mrs Elise Kaye<br />

Mr Michael & Mrs<br />

Samara Kitchener<br />

Mrs Susie & Mr<br />

Stephen Klein<br />

Clive Klugman<br />

Raymond Klugman<br />

Mrs Evelyn Kohan<br />

Mrs Betty Kohane<br />

Mrs Veronica Kolman<br />

Mrs Dorit Krawitz<br />

Mr Andrew & Mrs Dianne Krulis<br />

Mrs Dora Krulis<br />

Emeritus Prof. Konrad Kwiet<br />

& Mrs Jane Kwiet<br />

Mrs Judith Lander<br />

Micheline Lane<br />

Mr Steven Lang<br />

Mrs Eugina Langley<br />

Ms Larraine Larri<br />

Mr Julian Lavigne & Lidia Ranieri<br />

Ms Yittah Lawrence<br />

Ms Margaret Lederman<br />

Mr Philip Lederman<br />

Mrs Ilona Lee A.M.<br />

Dr Andrew Leipnik<br />

Mr Lewis Levi<br />

Tom Levi<br />

Mr Jules &<br />

Ms Daphna Levin-Kahn<br />

Mrs Beth Levy<br />

Mr Philip & Mrs Lorraine Levy<br />

Ms Michal Levy<br />

Mr Barry Lewis<br />

Mrs Joan Lewis<br />

Dr David & Mrs<br />

Patricia Lieberman<br />

Mrs Aletta Liebson<br />

Mr Alex & Mrs Rosemary Linden<br />

Mr Maurice Linker<br />

Dr Ivan Lorentz AM &<br />

Mrs Judith Lorentz<br />

Annette Lovecek<br />

Miss Debbie Ludwig<br />

Mrs Hedy Ludwig<br />




Mrs Sylvia Luikens<br />

Mr Michael Lyons<br />

Mrs Dorrit Mahemoff<br />

Dr Isaac & Mrs Denise Mallach<br />

Mr Robert Marjenberg<br />

Mrs Renee Markovic<br />

Mrs Ruth Marks<br />

Ms Caroline Marsden<br />

Mr John Marsden<br />

Dr Bernard Maybloom<br />

Mr Fraser &<br />

Mrs Michelle McEwing<br />

Ms Judy Menczel<br />

Prof Alan Rosen AO &<br />

Ms Vivienne Miller<br />

Mrs Lilly Mosberg<br />

Mrs Donna & Mr Philip Moses<br />

Mrs Donna & Mrs Philip Moses<br />

Ms Primrose Moss<br />

Ms Helen Mushin<br />

Clare Nadas<br />

Mr Ervin & Mrs Sarolta Nadel<br />

Mr Allan & Mrs Lisa Nahum<br />

Mr Alan & Mrs Josie Nathan<br />

Mrs Valerie Newstead<br />

Dr Joel Nothman<br />

Mr Paul Nothman &<br />

Ms Dagmara Zadembski<br />

Sue Nothman<br />

Dr Raymond & Mrs Rose Novis<br />

Ms Rita Opit<br />

Mrs Cecily Parris<br />

Mr Barry & Dr Yvonne Perczuk<br />

Mr Peter & Mrs Yvonne Perl<br />

Mrs Jacqueline Perry<br />

Mrs Renee & Mr<br />

Jonathan Pinshaw<br />

Dr Dennis Pisk<br />

Mr Wolfie Pizem OAM<br />

& Mrs Karen Pizem<br />

Mr Sergio and<br />

Mrs Olivia Polonsky<br />

Mr Heiko & Mrs Leisa Preen<br />

Mr Ian & Mrs Beverly Pryer<br />

Ms Sandra Radvin<br />

36<br />

Rabbi Gary & Mrs<br />

Jocelyn Robuck<br />

Ms Karnie Kay Roden Household<br />

Myriam & Jack Romano<br />

Dr Ellis and Mrs Lyn Rosen<br />

Ms Edna Ross<br />

Mr John Roth & Ms<br />

Jillian Segal AO<br />

Mr Albert & Mrs Arlette Rousseau<br />

Mr Steve & Mrs Ann Rubner<br />

Dr Brian & Mrs Andrea<br />

Ruttenberg<br />

Ms Vicky Ryba<br />

Mr Manfred & Mrs<br />

Linda Salamon<br />

Tara Stern & Josh Same<br />

Mr Allan & Mrs Eleanor Sangster<br />

Mr Michael Sanig<br />

Dr Regina Sassoon<br />

Ms Julie Saunders<br />

Dr Garry & Mrs Angela Schaffer<br />

Mr Ron & Mrs Melissa Schaffer<br />

Mrs Marianne Schey<br />

Ms Anita Schwartz<br />

Mr Ronald & Mrs Gloria Schwarz<br />

Mr Norbert Schweizer OAM<br />

& Mrs Sonja Schweizer<br />

Dr. Ilan & Mrs Shira Sebban<br />

Mr John & Mrs Joan Segal<br />

Mrs Miriam Segal<br />

Mr Kenneth & Mrs Cathy Shapiro<br />

Mr Andrew & Mrs Mai Sharp<br />

Mrs Vivienne Sharpe<br />

Mr Isadore & Mrs Brenda Sher<br />

Mr Yakov & Mrs<br />

Ludmila Shneidman<br />

Professor Gary Sholler<br />

Mrs Regina Shusterman<br />

Ms Donna Jacobs Sife<br />

Mr Jeff & Mrs Naomi Silberbach<br />

Mrs Agnes Silberstein<br />

Mrs Marianne Silvers<br />

Mr Leonard & Mrs Shirley Simon<br />

Ms Lilly Skurnik<br />

Mr Ricky Slazenger<br />

Mrs Rena Small<br />

Ms Leslie Solar<br />

Peggy Sorger<br />

Felipe Rocha de Souza<br />

Dr Ron & Dr Judy Spielman<br />

Ms Jacqueline Stricker-<br />

Phelps OAM & Professor<br />

Kerryn Phelps AM<br />

Dr Alfred Stricker<br />

Ms Tessa Surany<br />

Mrs Julia Taitz<br />

Mrs Ruth Tarlo<br />

Mr Serge Tauber<br />

Mr Alan & Mrs Eve Taylor<br />

Richard Thomas<br />

Mrs Miriam Tier<br />

Mrs Ann Toben<br />

Dr Michael Urwand<br />

Mrs Marcelle Urwand<br />

Ms Marianne Vaidya<br />

Mr William & Dr<br />

Miriam Van Rooijen<br />

Mr Stephen & Mrs Edna Viner<br />

Mr Frank Waldman<br />

Mr Maurice Watson<br />

Mr Leon & Mrs Tracey-<br />

Ann Waxman<br />

Mr Gerald & Mrs<br />

Audrey Weinberg<br />

Ms Leah Werner<br />

Mr Matthew Jarrod Wilson<br />

Mr Phillip Wolanski AM &<br />

Mrs Suzanne Wolanski<br />

Ms Dianne Wolff<br />

Mr Harold & Mrs Lana Woolf<br />

Dr Robert Woolf &<br />

Dr Candice Wallman<br />

Mr Harry Wrublewski & Ms<br />

Sara Landa-Wrublewski<br />

Ms Eve Wynhausen<br />

Anne Zahalka<br />

Ms Rosanna Zettel<br />

Dr Ruth Zwi<br />

Mr Norman Zylberberg<br />

and numerous other<br />

anonymous donors

{BIRTHS}<br />

Mazal Tov to<br />

Mikayla Lily Bennett<br />

Billy David Dart<br />

Noa Mina Deutsch<br />

Isabelle Margaret Elias<br />

Ella Josie Getreu<br />

Max Henry Joffe<br />

Mia Grace Diaz Lambert<br />

Leo Pinshaw<br />

Jesse Pinshaw<br />

Hannah<br />

Shemesh<br />

William<br />

Isaac Tassie<br />


Mackenzie Charles<br />

Berman<br />

Ethan Bowhay<br />

Harrison Bowhay<br />

Zara Buchen<br />

Thomas William Ellison<br />

Talia Suchy Elnekave<br />


Mazal Tov to<br />

Nathan Elias Galper<br />

Jack Ethan Goldberg<br />

Hannah Sonia Goldman<br />

Eva Elizabeth Gorbatov<br />

Ella Emanuel Hart<br />

Aaron Chaim Hoenig<br />

Isaac Jacoby<br />

Elise Kitchener<br />

Benjamin David Landa<br />

Saul Terry Magner<br />

Lara Shayna McMahon<br />

Scarlett Harrie Phillips<br />

Jake Tao Sharp<br />

Jett Sher<br />

{MARRIAGE}<br />

To rejoice with the happy couple<br />

Kathryn Lilly Silberberg<br />

Harry Max Skurnik<br />

Noah Dalhoff Susskind<br />

Miss Talia Musia Tsipris<br />

Elijah Jacob Zuckerman<br />

Guy Abelsohn &<br />

Geneviv Fanous<br />

Mr Joshua Golombick<br />

& Ms Daniela<br />

Zanino Filippini<br />

Jacob Harris &<br />

Sophia Pender<br />

{DECEASED}<br />

To comfort the bereaved<br />

Jean Margaret Brodie<br />

Ruth Goulburn<br />

Yvette Negrine<br />

Pauline Vellins<br />

Jacques Chatard<br />

George Greenfield<br />

Leslie Ngatai<br />

Alan Vorsay<br />

Leonard Collins<br />

Joyce Herz<br />

Steven Ringler<br />

Charles Weber<br />

Michael Coper<br />

Paul Horsky<br />

Fritzi Ritterman<br />

Sylvia Weisenberg<br />

Svetlana Farbman<br />

Irene Inwald<br />

Leonard Robuck<br />

Zdenek Weiss<br />

Susan Feller<br />

Joslyn Katz<br />

David Maurice Rosswick<br />

Carole Ann Whitby<br />

Clara Fredilis<br />

Lionel Simon Katz<br />

Leon Rozenman<br />

Jeffrey Woolf<br />

Susie Gold<br />

Patricia Minnie King<br />

Hannah Shein<br />

Sylvia Golding<br />

Clara Langsam<br />

George Shelton<br />

Helena Goldstein<br />

Guido Alfred Mayer<br />

Helly Silberman<br />

Simon Gompertz<br />

Elaine Morris<br />

Margalith Spindler<br />

Eva Gottlieb<br />

Peter Morris<br />

Revekka Vakhgelt<br />

In the previous issue of <strong>TELL</strong>, we congratulated Mr Marcus Schweizer and Ms. Romy Ehrlich on their<br />

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


Sydney Art QuarteT<br />

CRossROADS<br />

an emanuel synagogue special event<br />




soon to be announced special guests<br />

Founded by Artistic Director & Cellist James Beck, the<br />

Sydney Art Quartet weaves ancient and contemporary<br />

stories into concert experiences that touch multiple senses<br />

and cultures. Since 2015 the group has created and<br />

produced over 100 performances with some<br />

of this country’s most exciting creatives.<br />

Wednesday 27th November, 7:00 pm - 9:00 pm &<br />

Thursday 28th November, 7:00 pm - 9:00 pm<br />

Entry includes drinks reception hosted by Cadence & Co.<br />

Bookings now open:<br />

https://events.humanitix.com.au/crossroads<br />

All encompassing<br />

events that embrace<br />

the here and now<br />


AUSTRALIA 2017<br />




6:45AM<br />



Morning Minyan<br />

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

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

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


Erev Shabbat<br />

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

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

Shabbat Morning<br />

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

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

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

{CONTACT US}<br />

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

7 Ocean Street, Woollahra NSW 2025<br />

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

Call: (02) 9389 6444<br />

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

Visit: emanuel.org.au<br />

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

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

Office hours<br />

Monday–Thursday: 9am–5pm<br />

Friday: 9am–2pm<br />

_______<br />

Edited by Robert Klein<br />

{THANK YOU}<br />

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

to our wonderful team of volunteers who give their time to help us<br />

get the magazine packed and into members’ homes each quarter.<br />

If you would like to contribute to the next edition of Tell, or to<br />

enquire about advertising, please email tell@emanuel.org.au.<br />

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

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