January 22, 2018: U.S. announcement was recognition of the obvious: Jerusalem is Israel’s capital

By Michael Regenstreif

The Ottawa Jewish Bulletin only publishes one print edition per month in December and January and the December issue comes out early in the month while the January issue comes late in the month. That production schedule was set up years ago to allow the Bulletin staff to take vacations in what is usually one of the quietest times of the year for news.

Perhaps the biggest news to break in the Jewish world during our production break was U.S. President Donald Trump’s announcement recognizing Jerusalem as Israel’s capital city and that the U.S. embassy in Israel would eventually be moved from Tel Aviv to Jerusalem.

In fact, a law recognizing Jerusalem as Israel’s capital and providing for the embassy to be moved to Jerusalem was passed by the United States Congress in 1995. So, Trump’s announcement was really an acknowledgement of what has been American law for more than two decades. By the way, the Jerusalem Embassy Act of 1995 was passed with overwhelming bipartisan support: 93-5 in the U.S. Senate and 374-37 in the House of Representatives.

One of the provisions in the law provides for a waiver to enable the president of the United States to delay moving the embassy to Jerusalem for six months. Since 1995, every U.S. president – Bill Clinton, George W. Bush, Barack Obama and Trump – has signed the waiver every six months.

Indeed, after making the announcement, Trump signed a waiver keeping the embassy in Tel Aviv for another six months and it remains to be seen if or when he will stop signing them.

In many ways, Trump’s announcement was recognition of the obvious. Jerusalem has been the capital of the modern State of Israel for almost 70 years. The Knesset – Israel’s parliament – is in Jerusalem. So are the Israeli Supreme Court and other important institutions and offices of government.

And although no country currently locates its embassy in Jerusalem – ambassadors from all countries present their credentials at the Jerusalem residence of the Israeli president.

But the status of Jerusalem – a holy city for Judaism, Christianity and Islam – has been in dispute for as long as Israel has been a modern state. Recall that the United Nations Partition Plan for Palestine, passed in 1947, called for the creation of two states: one Jewish and one Arab. But partition was rejected by the Arabs and the new State of Israel was invaded by the surrounding Arab countries when the Jewish state declared independence in 1948. When the War of Independence ended, Israel held West Jerusalem and Jordan held East Jerusalem along with the West Bank.

Under Jordanian rule, Jews were not allowed to live in East Jerusalem or the West Bank, or to have access to such holy sites as the Western Wall. That was the status quo until 1967 when East Jerusalem and the West Bank were captured by Israel in the Six Day War. Jordan had renounced any claims it had to East Jerusalem and the West Bank long before signing a peace treaty with Israel in 1994.

Palestinians now claim East Jerusalem as the capital of a future Palestinian state and the policy of the Canadian government, like that of many democracies, is that the final status of Jerusalem should be resolved in the context of settling Israel’s conflict with the Palestinians – a policy that has been long unchanged by both Conservative and Liberal federal governments.

Trump’s announcement, while recognizing the obvious fact that Jerusalem is, indeed, Israel’s capital, did not preclude an eventual shared sovereignty for the city (a shared sovereignty that Israel offered the Palestinians in peace negotiations as recently as 2008 – negotiations the Palestinians walked away from).

I believe that a two-state solution will be the best possible outcome for Israel’s future and for the future of the Palestinian people. But settling the conflict, and creating a Palestinian state, will take serious negotiations. While many – me included – question how serious Israeli Prime Minister Benjamin Netanyahu is about settling the conflict, at least he insists he’s ready to negotiate.

Unfortunately, the Palestinians continue to seize on any excuse – including Trump’s announcement – to refuse to even come to the table.

December 11, 2017: The Ottawa Jewish Bulletin at 80

By Michael Regenstreif

This edition of the Ottawa Jewish Bulletin – dated December 11, 2017 – is an important one. We celebrate Chanukah – the first candle will be lit this year on December 12 – and we have the final instalment of our Canada 150 series that has been running in every issue throughout Canada’s sesquicentennial year. The series has highlighted important contributions of 19 Jewish Canadians in such fields as politics, community leadership, the military, the arts, and more. I hope you’ve enjoyed the series.

But what excites me most about this issue is that we are celebrating the 80th anniversary of the Ottawa Jewish Bulletin. The Bulletin has now been telling the story of the Jewish community of Canada’s capital city for eight full decades.

While the actual anniversary of the first issue of the Bulletin was October 22, we wanted to hold the celebration for this final edition of 2017. Reporter Benita Baker, a long-time contributor to our newspaper, was commissioned to look at the history of the Bulletin and her comprehensive report begins on page 26. To illustrate the feature, I chose the front page of our first edition from 1937 and front pages from every subsequent decade from the year ending in 7. Looking at those front pages from across the decades shows how the Bulletin changed over the years with the eventual additions of photos, colour, computerized layout and refreshed designs to reflect changing times.

The Jewish Community Council of Ottawa/Vaad Ha’Ir (now the Jewish Federation of Ottawa) was founded in 1934. Just three years later, the Vaad began publishing the Ottawa Jewish Bulletin, “a community newspaper, owned by the community, and maintained (we hope) by the community… a coordinating, unifying medium of expression through which our various movements and organizations will be enabled to promulgate their activities and objectives.”

Just as Ottawa’s Jewish community has grown and changed tremendously over these past 80 years, so, too, has our newspaper. Today’s community is much bigger, and much more religiously, sociologically and politically diverse than it was back then. And, as the community has developed and changed over the years, it has been reflected in the development of the Ottawa Jewish Bulletin.

In 1937, Ottawa’s Jewish community was traditional, almost exclusively Orthodox, primarily of the merchant class, and concentrated downtown in the neighbourhoods of Lowertown and Sandy Hill. Now, our religious affiliations encompass the entire spectrum of Jewish religious movements and expression as well as all manner of professions, occupations and lifestyles – and the community is widely dispersed across the city and even across the river in the Gatineau and Chelsea areas.

But, despite all the changes in the community, and in the Bulletin, over the past 80 years, our newspaper has always remained faithful to the central mission of serving Ottawa’s Jewish community. And when we start work on our first issue of 2018 in January it will be with that mission in mind.

November 27, 2017: The lost – and found – Jewish music of Germany before the Holocaust

By Michael Regenstreif

One of the most profound Jewish cultural events I’ve witnessed since moving to Ottawa a decade ago took place in a Christian church.

It was a concert on November 9, the 79th anniversary of Kristallnacht – the Night of Broken Glass – when Nazi brownshirts conducted murderous and devastatingly destructive antisemitic pogroms throughout Germany and Austria.

Hundreds of synagogues and thousands of Jewish homes and businesses were destroyed on Kristallnacht, among them the Hebräaische Buchhandlung (Hebrew Bookstore) which was also the headquarters of Hirsch Lewin’s Semer record label.

From 1933 until 1938, Lewin had prolifically recorded German Jewish singers and musicians with repertoires ranging from Yiddish folk and theatre songs to classical music, popular and art songs, opera, and much more. Ironically, he also recorded musicians and singers from pre-state Israel who travelled to Berlin because there were not yet any professional recording studios in the Holy Land – so some of the earliest Israeli folksongs were recorded in Nazi Germany.

All of the masters that Lewin had produced as well as his stock of records were destroyed on Kristallnacht and presumed to be lost forever.

In 1992, German musicologist Rainer E. Lotz began what turned out to be a decade-long, worldwide quest to find copies of the entire Semer catalogue. Eventually he was able to assemble “Beyond Recall,” an 11-CD boxed set that includes more than 14 hours of Jewish music recorded in Berlin in the 1930s on the Semer label, as well as a 516-page hardcover book.

In 2012, the Berlin Jewish Museum commissioned Alan Bern, a renowned American Jewish musician living in the German capital, to put together a contemporary band to perform modern adaptations of music from the Semer recordings. Bern recruited other Jewish musicians living in Germany, as well as from the U.S., for what became known as the Semer Ensemble.

This month, the Semer Ensemble performed concerts in three U.S. and three Canadian cities. The Ottawa concert took place at Southminster United Church in Old Ottawa South.

The concert – fittingly titled “Rescued Treasure” – was spectacular. Virtually every piece in the long program was a highpoint. Bern and the other virtuoso musicians and singers – including Lorin Sklamberg of the Klezmatics – performed brilliantly. There were moments of great sadness in the music as well as moments of great humour, and great spirituality in what was, in essence, a celebration and remembrance of the vibrant Jewish culture that existed in Germany before the Holocaust – and which is enjoying a substantial and meaningful revival today.

I’ve attended concerts in churches on many occasions – including several at Southminster United. But it was odd to hear this distinctly Jewish music – some of it religious – in a sanctuary filled with Christian iconography.

And of all the concerts I’ve ever attended in churches, this one surely had the most Jewish of audiences. I recognized what must have been several hundred members of the Jewish community among the hundreds more in the sold-out church.

However, many Orthodox Jews would not, or would be reluctant to, attend an event taking place in a church. So, although the Southminster United Church folks were completely welcoming, the very nature of the venue itself was unwelcoming for some Jewish people. For that reason, I wish the Ottawa concert – like the Semer Ensemble’s other North American concerts – had taken place at either a Jewish or nonreligious venue. The Montreal concert, for example, was at Shaar Hashomayim, an Orthodox synagogue, while the Toronto concert was at the Toronto Centre for the Arts.

The Semer Ensemble has a CD, also called “Rescued Treasure,” that includes many of the pieces they performed in Ottawa. It is well worth seeking out.

November 13, 2017: Census data needs to be reliable

By Michael Regenstreif

According to data from the 2016 census released late last month, there are now 143,665 Canadians who define their ethnicity – in whole or part – as Jewish. This represents a decline of well over 50 per cent from 2011 when 309,650 Canadians reported their ethnicity as Jewish in the National Household Survey.

“Obviously,” as Centre for Israel and Jewish Affairs (CIJA) CEO Shimon Koffler Fogel told the Canadian Press (CP), “the Jewish community didn’t shrink by more than half in the past five years.”

Indeed, Jewish identity is a complicated matter and it’s not just a matter of religion. There is also Jewish ethnicity – which might manifest in historical or cultural identification, and in concepts of Jewish peoplehood, Jewish nationhood, and Jewish community.

While our aging population and low birth rate may have resulted in some decline in Canada’s Jewish population in the five years between 2011 and 2016, there could not have been the kind of statistical change we see in the 2016 numbers published by Statistics Canada.

So, how to explain the huge difference?

The problem it seems was in the methodology used to determine ethnicity. While everyone filling out a census form writes in their ethnicity (or ethnicities), ‘Jewish’ was not among the 28 ethnicities listed as possible suggestions in 2016. ‘Jewish’ was among the suggestions listed in 2011.

It’s only natural that many – if not most – people filling out the form will look at the suggestions and choose an answer from among them. And that can be especially problematic for measuring the Jewish population in census years like 2016 when religion is not even measured. (Religion is measured in the census every 10 years and is scheduled to be measured again in 2021.)

How did Statistics Canada determine which ethnicities to list as possible suggestions on the form?

Demographer Charles Shahar, the chief researcher at Federation CJA in Montreal, explains that 20 of the choices represented the ethnicities which received the most responses in the 2011 survey, four represented examples of Indigenous peoples in Canada, and four more were chosen as examples representing different geographic regions from around the world.

‘Jewish’ was the 22nd most popular response to the 2011 survey so was left off the list of suggestions for 2016 (Shahar notes that each of the four examples chosen to represent geographic regions – ‘Lebanese,’ ‘Mexican,’ ‘Somali’ and ‘Colombian’ – all had smaller responses than ‘Jewish’ in the 2011 survey).

And if Statistics Canada uses the top 20 from 2016 to determine the suggestions for 2021, ‘Jewish’ will certainly not be included as that response fell to 47th place among Canadian ethnicities in the obviously skewed 2016 census.

Accurate census numbers are a vital tool for long-term planning. Community organizations, governments of all levels, school boards, universities, hospitals, social service agencies, transportation boards and many other bodies rely on accurate census data to help determine how they serve their communities and clienteles.

Clearly, the deeply flawed 2016 numbers are not useful to Jewish community organizations – including federations such as the Jewish Federation of Ottawa – that rely on the data to formulate policy and make plans in such areas as education and assisting vulnerable segments of the community.

According to Shahar, “The 2021 census ethnicity question must include ‘Jewish’ as a sample choice in order for the question to accurately identify Jews… Otherwise the census will lose its usefulness as a primary source of demographic information.”

This is something that CIJA has quickly prioritized in the face of the 2016 numbers.

“Our goal is to propose constructive reforms to the government in order to improve the census and rectify this critical shortcoming,” said Fogel in a statement provided to the Ottawa Jewish Bulletin.

The point of providing examples on the form is to help Canadians understand the kinds of possibilities they can include when responding about their ethnic or multi-ethnic identities on the census form. And because Jewish ethnicity and identity can be a more complex matter than ethnicities like Italian or Greek, it is vital that ‘Jewish’ be given as an example on future census forms beginning in 2021.

Census data needs to be reliable. At least in one area, the 2016 census results are anything but.