TELL Magazine December 2018

Bringing Light 

Into the World 

Kislev-Tevet 5779 

December 2018-January 2019 

To Serve And Guard 

Our Planet 

Rabbi Jeffrey Kamins 

Celebrating 

Rabbi Jacqueline Ninio 

20 wonderful years 

at Emanuel 

Reimagining 

the story 

Cantor George Mordecai 

Small Changes, 

Big Differences 

Social Justice in focus

\ 

An evening with 

Dr Alan Finkel, AO 

Chief Scientist of Australia 

Is it too late to prevent 

devastating climate change? 

AD 

• Hear Australia’s Chief Scientist, Dr Alan Finkel, AO, 

shed light on achievable solutions to climate change 

• Explore opportunities for Jewish Community climate/ 

sustainability initiatives 

Sunday 10th February 2019, 6:30pm - 8:30pm, 

Emanuel Synagogue, 7 Ocean St, Woollahra 

Dr Alan Finkel is the author of the 2017 

independent ‘Review into the National 

Electricity Market’ (widely known as the 

“Finkel Review”) commissioned by the 

Federal Government 

Register now: tinyurl.com/finkel-talk 

Costs for this event have been covered by 

Emanuel Synagogue and a grant from 

Climate Action Network Australia (CANA), 

however pre-registration is required. 

For information on the Jewish Community climate/sustainability 

initiative and how you or your organisation can get involved, 

please contact Eve Altman, ealtman@sydneyalliance.org.au

YOUR QUARTERLY JOURNAL ON SPIRITUALITY, LEARNING & COMMUNITY 

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

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

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

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

community, welcoming you and your involvement. 

PROGRESSIVE 

The structure of our Progressive services 

allows you to choose the type of prayer 

that is most meaningful for you. 

You may choose from alternate 

readings in English, you may read 

the Hebrew prayer (available in 

both Hebrew script, and in English 

transliteration), or you may choose to 

take a moment of personal reflection. 

Our Friday night “Shabbat Live” 

service is a moving, innovative service 

where prayer is enhanced with musical 

instruments, beautiful melodies, 

creative readings and stories. 

Shabbat Live is held at 

6:15pm every Friday. 

The Progressive Shabbat Service begins 

at 10am each Saturday morning. 

MASORTI 

Our Masorti (traditional) services 

are run almost entirely in Hebrew, 

honouring the tradition with 

contemporary insights. 

As with all services at Emanuel 

Synagogue, men and women 

participate equally and fully. 

The Friday night Carlebach service 

is a traditional Kabbalat Shabbat 

service, featuring the well-known 

melodies of Shlomo Carlebach. 

The Carlebach service is held 

at 6.15pm every Friday. 

Our Masorti Shabbat Service begins 

at 9am on Saturday mornings. 

We also hold a Masorti Minyan 

at 6:45am on Monday and 

Thursday mornings. 

RENEWAL 

The Renewal movement is devoted to 

personal and spiritual development, 

reinvigorating modern Judaism with 

Kabbalistic and musical practices. 

Through our Renewal activities 

you will have the opportunity to 

reach a new level of awareness, 

stress relief, self-development, 

relaxation and inner healing. 

Email: orna@emanuel.org.au 

Musical Beach Kabbalat Shabbat - 

7pm meet on the sand then Picnic Dinner 

- bring something vegetarian to share 

December 21, February 22 & March 22 

Email: orna@emanuel.org.au for location 

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

Reverend Sam Zwarenstein 

Cantor George Mordecai

{CEO UPDATE} 

Suzanna Helia 

Sitting in the sun on a bench in 

our new Emanuel Synagogue 

garden, I was reminiscing about 

the year which has just passed. I 

reflected on what we have achieved 

against the aspirations we had at 

the beginning. My mind drifted to 

a very hot afternoon in December 

last year when, enjoying a glass of 

icy water with a friend, I discussed 

the plans for 2018. I wished for 

a good year; my friend wished for 

a great year - and we had both! 

I believe the Emanuel community 

will remember 2018 for so many 

goals coming to fruition. The new 

sanctuary and preschool area is now 

a well-lived-in space. The 5779 High 

Holy Days had a vibrant and special 

atmosphere because for the first 

time we were able to accommodate 

the whole community on the one 

campus. The new buildings provided 

a warm and welcoming space, that 

oozed elegance and practicality. We 

had more than 2300 congregants 

attending Kol Nidre services, and 

more than a thousand people 

at the Shir Madness concert. 

And what a pleasure it now is 

to enter the synagogue campus, 

welcomed by the beautiful entrance 

and garden. I am sure most of you 

will agree that even just driving 

past the synagogue or entering the 

premises through the sophisticated 

beauty of the garden and gates, fills 

your hearts with pride and joy. 

A recent American Pew research 

centre study identified that 62% 

of people engage in religion not 

because of faith, but to be a part of 

the community. Many synagogues 

are only linked to faith, but 

Emanuel positions itself not only as 

a religious institution, but also 

as a centre for culture and art. 

{INSIDE THIS EDITION} 

TRANSFORMATIVE 

LEARNING 

20 

JEWISH YOGA 

Rabbi Dr Orna Triguboff 

39 

CHANUKAH PUZZLES 

Anne Wolfson 

INSPIRING PRAYER 

7 

BRINGING MORE LIGHT 

INTO THE WORLD 

Rabbi Rafi Kaiserblueth 

14 

REIMAGINING THE STORY 


Cover 

Deborah Frank - Butterflies, multi-media 

David Gross photograph 

Artwork in this issue collated 

by Estelle Rozinski

The traditional African proverb, “It 

takes a village to raise a child” has 

been widely quoted when examining 

the partnerships required during the 

maturation of our youth. Our 

“village” or “community” has never 

been more necessary than it is today. 

The synagogue and the preschool 

work well together supporting Jewish 

families to educate the next 

generation in Jewish tradition, values 

and beliefs. We play an important 

role in embedding the Judaism and 

democratic values of modern Judaism 

through our teachings of Torah. 

In the village or community 

atmosphere of the past, aunties, 

uncles, grandmas, grandpas and 

cousins could all contribute their 

traditions, wisdom and assistance. In 

contemporary times, increasingly cut 

off from the support of the extended 

family, we often rely on our 

synagogues and Jewish schools 

to impart knowledge about Jewish 

identity and tradition to our children. 

This year we conducted 59 B’nei 

Mitzvah - one of the most important 

milestones in a young person’s Jewish 

life and have already booked 73 

for next year. In addition, our Kef 

Kids program has taught more than 

160 children an understanding of 

Judaism with many adults coming 

to our weekly Hebrew classes. The 

importance of synagogue doesn’t 

need to be sold to our members, 

but I would encourage you all to 

pause and celebrate our success. 

We are proudly the largest (and 

growing!) synagogue in Australia. 

We have more than 3500 members 

for whom we are the community 

and village that enriches their 

family and individual Jewish life. 

This year, Emanuel Synagogue 

celebrated 80 years since its 

establishment. We are blessed with 

a fantastic clergy team, led by Rabbi 

Kamins who has been here for 30 

years and Rabbi Ninio for 20 years, 

and supported by Rabbi Kaiserblueth 

and Reverend Zwarenstein. To 

complete the team, we are fortunate 

to have Cantor George Mordecai, 

who has returned to us after 24 

years in the United States. 

We are a strong community 

“raising” hundreds of children 

and it is important that we build 

on the momentum and sustain 

this community for generations 

to come. We offer a “home 

for Jews to be Jewish”. 

SUSTAINING THE 

ENVIRONMENT & 

HEALING THE WORLD 

24 

TO SERVE AND GUARD OUR PLANET 

Rabbi Jeffrey B. Kamins OAM 

26 

SMALL CHANGES, 

BIG DIFFERENCES 

Michael Folk & Social Justice team 

26 

FAITH, FOOD & FACEBOOK 

Judy Friedlander 

28 

SUPPORTING VIETNAMESE 

CATHOLIC REFUGEES 

Shira Sebban 

CONNECTING WITH ISRAEL 

& WORLD JEWRY 

11 

CHANUKAH AROUND THE WORLD 


18 

SHINING A LIGHT ON 

GLOBAL JEWISH LGBT+ 

Kim Gotlieb 

22 

CONVERSATIONS ABOUT ISRAEL 

Collated by Claire Jankelson 

COMMUNITY 

6 

TWENTY WONDERFUL YEARS- 

RABBI JACQUELINE NINIO 

8 

BUILDING AS EUROPE BURNED 


21 

ANN KIRBY - A TRIBUTE 

33 

NEW MEMBERS 

34 

TZEDAKAH 

38 

MAZAL TOV 

38 

DECEASED 

5

{TWENTY WONDERFUL YEARS} 

A tribute by Rabbi Jeffrey Kamins 

It’s hard to believe how quickly time 

passes, as I think back on meeting 

a very young Jacqueline Ninio and 

George Mordecai in 1991, early in 

my rabbinate. George and I with 

a few others began what we called 

the Masorti minyan, and after he 

left to go study to be a cantor in the 

US in 1994, we always hoped and 

dreamed to work and create together 

again. It’s been 19 years since his 

ordination as a cantor, but finally 

he is returning with his wife and 

children to join our fabulous team. 

Meanwhile, Jacki, an energetic, 

intelligent and inspiring young 

woman, decided to leave the practice 

of law to study to become a rabbi. 

We had quite a few conversations 

before she enrolled at Hebrew 

Union College and over the years 

of her studies as well. I had been 

always impressed by her native 

intelligence, especially her insight 

and sensitivity. Then came the 

magic moment – the year she was 

ordained was the year we were ready 

to hire a new rabbi, as Rabbi Fox 

was about to go on sabbatical. I 

remember encouraging the board 

to recruit her, knowing how well 

we would be able to complement 

each other in our work together. 

Rabbi Ninio and I have now been 

colleagues for twenty wonderful 

years. Rabbi Ninio is my rabbi, the 

one I turn to for advice, guidance, 

reflection and so much more. I 

highly value her sensibility, her 

ability to see every side of a problem 

or situation, her essential goodness 

and compassion and her wisdom. 

She is the sounding board for all 

my ideas, encouraging me to move 

forward at the right times and hold 

back at others, providing a voice of 

reason always. She is both broad 

minded and open hearted. There 

is nothing we have accomplished 

at Emanuel Synagogue that could 

have been done without her. 

She has served this congregation for 

twenty years with all her heart, with 

all her soul, with all her might. She 

is always there to lend to so many 

a willing ear, her empathy there to 

give comfort. She is the creative one 

behind all our family programming 

on every festival, the one who drives 

our social justice programs, the 

one who reaches out to young and 

old alike, the one who has a deep 

understanding of those who might 

otherwise be marginalised, the one 

who has such creative energy and is 

always giving. And yes, she has the 

sense of humour – from her messages 

to Bar and Bat Mitzvah children 

to the Purim Spiel and more. Our 

congregation, and my rabbinate, 

would not be what it is without her. 

So, this last day of Chanukah we 

celebrate twenty years of Rabbi 

Ninio’s service and leadership, 

coinciding with the final event of the 

year celebrating our synagogue’s 80th 

anniversary. Even these celebrations 

of our 80th anniversary over 

this year have been driven by 

Rabbi Ninio. So please join 

us at this last great day of 

celebration of our rabbi and 

our synagogue appropriately 

at Chanukah – the festival of 

light, the festival of dedication. 

If there is one person who 

represents that light and that 

dedication, that is Rabbi Ninio! 

I look forward to seeing you 

there. Chanukah Sameach! 

Memories - Rabbi Kamins with Rabbi Ninio and Rabbi Fox 

6

{BRINGING MORE LIGHT INTO THE WORLD} 

Rabbi Rafi Kaiserblueth 

Chanukah is fast approaching. 

It is one of the more peculiar 

holidays in our tradition: it 

does not have a textual basis at 

all in the Bible nor does it have 

many rituals to commemorate 

it. We light the candles and 

add in a few prayers. Only later 

were special foods introduced 

such as latkes and donuts. 

We know the story of the oil 

that was only supposed to last 

one day but lasted eight, and we 

know the stories of the heroics 

of the Maccabees. Traditionally, 

these were the reasons given for 

the celebration of Chanukah. 

The idea that Chanukah was a 

nationalistic celebration of a great 

military victory did not sit well 

with the rabbis, so the idea of the 

oil was introduced much later to 

add in a spiritual dimension, thus 

de-emphasizing the importance 

of the Maccabees, a group the 

rabbis were uncomfortable with. 

However, did you know that 

most likely, the holiday of 

Chanukah was meant as a delayed 

observance of another holiday? 

Traditionally, the most important 

holiday was not Rosh Hashanah or 

Yom Kippur, but actually Sukkot. It 

was known simply as HeHag, or The 

Holiday. In those days, the Temple, 

the centralized place of worship for 

our ancestors, was occupied and 

defiled by the Syrian Greeks, and the 

observances of Sukkot could not be 

done. Thus, a few months later, when 

the Maccabees ejected the forces and 

cleansed the Temple, they needed to 

have a festival of Sukkot even though 

it was not in its appropriate time. 

So, they rededicated the Temple in 

roughly the same way it was originally 

dedicated, with a celebration of 

Sukkot, hence the eight days. 

Now, does this mean that the stories 

of Chanukah that we have grown 

to love are not true, or should not 

be told? Absolutely not! They are 

our stories, and I have no desire 

to state that they did or did not 

happen. They add a wonderful 

context to the holiday, inserting 

messages of light, dedication, striving 

for freedom, and delicious foods! 

Growing up, Chanukah was always 

taught to me to as a time for 

rededication in the midst of winter; 

to remember that the light we have 

must be guarded and treasured. 

Living here in the Southern 

Hemisphere, that message is a bit 

different, and I am still growing 

accustomed to Beach Parties for 

Chanukah! The light we see in the 

sky is not diminishing each day, 

but rather the opposite. Indeed, the 

days are lengthening. Yet still, the 

idea of celebrating light, and most 

importantly, the transmission of that 

light, is at the heart of this holiday, 

and really us as a people. 

Look no further than 

our national symbol - 

not the Star of David, 

but the Menorah. 

Looking at the Chanukiah 

(the special eight branch 

menorah used specifically 

for Chanukah), the 

shamash is overlooked 

as simply the helper 

candle without any other 

function other than to 

light the candles that really matter. 

Yet, without the Shamash, the 

kindling of the other lights would not 

be possible. There are parallels drawn 

between flame and our souls, flame 

and knowledge, and specifically, the 

shamash and us Jews. Sharing the 

fire does not diminish the amount 

of fire the shamash carries, yet does 

increase the overall illumination in 

our lives. Sharing our knowledge 

and traditions does not diminish our 

knowledge, but brings more light 

and knowledge into the world. 

We are referred to as an or la’goyim, 

a light unto the nations. The light 

we celebrate is not only that external 

light, but also the light of our souls. 

The most precious gift we have is that 

inner light. It is a symbol not only of 

our traditions but also of our souls. 

The purpose is not to simply guard 

it, but to kindle as many candles 

as we possibly can, by teaching our 

stories, our traditions and our history. 

May we all take the example of the 

shamash, the humble servant, and 

bring and share more light into this 

world to chase away the darkness. 

Hag Urim Sameach 


Vicki Moliver, Chanukiah, glass and metal. Photograph David Gross 

7

{BUILDING AS EUROPE BURNED} 


Last Shabbat, we gathered in our synagogue for a Remembrance Day service, 

acknowledging 100 years since the armistice of World War I. Simultaneously 

we commemorated the 80th anniversary of Kristallnacht. 

As I sat in the sanctuary it occurred 

to me that we were celebrating 

our synagogue’s 80th anniversary 

at the same time as we were 

commemorating the early days of 

the Holocaust, and the devastation 

which was unleashed on our people 

and the world. The holy space in 

which we were sitting and praying, 

was built during those years of fear 

and horror, its builders dreaming of 

creating a place of hope and spirit 

in a time of uncertainty and fear. 

And I began to reflect upon the 

construction of our building; what 

it meant, and how the founding of 

Temple Emanuel was influenced 

and touched by the war. 

The congregation officially formed 

in June 1938, just months before 

Kristallnacht, and in December 

1939 the board turned its attention 

to finding a site upon which 

Frankfurt Synagogue burning on Kristallnacht 

to build a permanent home. 

There was a discussion about the 

appropriateness of building in a 

time of war, but it was felt that in 

order for the community to thrive, 

it needed a space to meet its needs. 

They believed that a strong Temple 

Emanuel would bring hope and 

connection for people at a time 

when it was most necessary. Our 

founders felt that they were making 

a statement about the permanence 

of Judaism and the importance of 

continuing to build holy spaces, even 

in times of uncertainty and war. 

In May 1940 the synagogue 

purchased an L-shaped property at 

5 Ocean Street for 1,600 pounds, 

and Samuel Lipson the architect, 

presented a scale model of the 

proposed development. It allowed 

for a synagogue with space for 

1,000 worshippers, an assembly hall 

seating 500, school classrooms, a 

library and a rabbi’s study. Outside, 

they planned a lawn garden 

surrounded by the beautiful trees 

already on the site. There would 

also be a modern kitchen, and the 

classrooms would open onto a garden 

space, allowing the children to be 

outside in appropriate weather. 

Substantial donations had already 

been made, and the building could 

progress as soon as approvals were 

given, with the hope that it would 

be complete in time for the High 

Holydays. The founders wanted 

to create more than a prayer 

space; they hoped for a centre 

of community life as well as the 

spirit, something they felt was 

most needed at this time of war. 

The initial plans were modified 

however, due to the war, and it 

was decided to just build the hall 

to accommodate 500 people and 

continue with the rest at a later 

date. They invited members to 

contribute to the building fund by 

purchasing war bonds which could 

be turned over to the building 

fund and redeemed after the war. 

A special prayer was added into 

the ritual Shabbat services for the 

soldiers fighting the war, and for 

the victims of the Shoah, and as 

they prayed for their well-being, 

they began to build a home. 

The foundation stone was laid in a 

beautiful ceremony, but the spectre 

of war was ever present. Over 

500 people attended each of two 

ceremonies where Rabbi Schenk 

spoke passionately about the faith 

and task of Judaism in a world where 

moral values had been discarded, 

and the sanctity of human liberties 

8

derided. Cecil Luber, the president, 

then guided the stone into position 

as they recited shechechyanu, 

giving thanks for the beauty of 

that moment. Cecil Luber, in an 

address at the reception, said that 

the building of the synagogue was 

not only a direct result of a need in 

the community, but also a response 

to the call from national leaders 

for an increase in spirituality and 

an affirmation of faith. He spoke 

of the destruction of over 2000 

houses of worship in Europe, and 

declared that this building was an 

act of defiance and hope in the 

future. Rabbi Sanger commented 

that the foundation stone laying 

was almost on the anniversary of 

Hitler’s accession to power, and 

that this building was a symbol of 

the eternity of Judaism. Temple 

Emanuel was one of the only 

synagogues in the world built during 

this time of war and uncertainty. 

As the tragedy in Europe unfolded, 

this building became more 

significant and important, as did 

the formation and foundation of a 

congregation during these war years. 

As the war was raging, it was 

difficult to raise the funds for 

the building, but Cecil Luber 

and his board in their inimitable 

fashion, refused to give up. They 

continued forward despite the risks, 

knowing what the construction of 

the building would mean to the 

community and even the broader 

Jewish world. The sanctuary 

construction continued, and once 

again the issue of attempting to 

build stage two at the same time 

was raised. But due to the war, 

bricks were in short supply, and it 

was unclear whether they would 

be able to obtain the materials 

and permissions under the 

National Emergency Regulations. 

Also, they did not want to halt 

the progress of stage one. 

Once completed, there were 

ceremonies dedicating the new 

space. The Friday night service was 

for dignitaries and the congregation. 

The clergy and president proceeded 

into the building bearing the Torah 

scrolls whilst the choir sang lecha 

dodi. The eternal flame was lit, and 

the scrolls placed into the newly 

carved ark, constructed from the 

same Australian wood found in 

the foyer. The Temple was then 

symbolically handed over to the 

president, Cecil Luber. Shabbat 

morning was a service open only to 

members, a chance to be together 

and worship in the new sanctuary. 

Finally, Sunday was an opportunity 

to welcome fellow clergy and 

members from other religious 

institutions to celebrate the new 

synagogue. The opening was very 

much a reflection of the community, 

and Temple Emanuel’s place in 

the Sydney landscape. Numerous 

dignitaries, both political and 

religious, attended the ceremonies 

reflecting the work the congregation 

and especially its rabbi had done to 

establish its place as an honoured 

institution. Rabbi Schenk said at the 

opening, “I pray that the completion 

of this building in such days of 

agony and crisis might be an augury 

for the ultimate deliverance of 

Jewry…This Temple will ever open 

its doors to all who are in doubt that 

they might be certain that under 

Almighty providence He 

and all who work with 

Him will give their best 

in the service of mankind 

which indeed is one part, 

perhaps the main part of 

the service of God.” 1 

The new building was 

more than just bricks and 

mortar, it was a symbol 

of the place Progressive 

Judaism had taken up in the 

landscape, whilst at the same time 

bringing hope in a time of despair, 

building in a time of destruction, 

and light in a time of darkness. 

Rabbi Sanger from Melbourne was 

invited to address the community 

during the inauguration celebration. 

He spoke of the importance of the 

many aspects of the synagogue and 

what it means to be a congregation, 

and he pointed out that even though 

the beautiful sanctuary was being 

opened today, Temple Emanuel 

was more than just buildings. He 

reminded the community that 

the synagogue must meet many 

different needs from the social to 

support and celebration, a place for 

education, the spirit, a place where 

people turn in times of trouble. “Its 

message must be courage, hope and 

faith.” Very powerful and important 

words at this time in history. 2 

COMMUNITY 

Laying the foundation stone for Temple Emanuel in 1941 

9

They began to host dances to 

bring young people together. It 

provided a place for the many 

Jewish servicemen and women 

who were stationed in Sydney or 

passing through, to meet with 

community and receive hospitality 

and care. Later, the congregation 

would also host servicemen for 

Shabbat dinners, and ensure that 

they had a place to pray during the 

High Holy Days. A congregant 

who had been posted overseas as 

part of his war service, spoke of 

his devastation when he tried to 

attend High Holy Day services far 

from home, and was refused entry. 

Temple Emanuel wanted to ensure 

no one on active service would feel 

so rejected, especially as so many 

of their own fathers, husbands 

and brothers were overseas, and 

they put much energy and care 

into reaching out and embracing 

anyone who was on active service. 

In 1943, all thoughts of further 

building were put on hold as 

the war continued to prevent 

building works other than those 

approved of by the government. 

Pleas were made however, to 

the congregation for financial 

support for other worthy causes. 

A petition was made to raise funds 

to house 150 Jewish war orphans 

in Australia, to which the Temple 

contributed funds. The Temple 

also petitioned the government so 

that volunteers for the army who 

heralded from overseas should not 

be placed in an alien army corps, 

but rather the regular army. 

The whole congregation were 

touched by war. Many had family 

members away fighting, and all were 

involved in the war effort in some 

way. The absence of those who were 

overseas was deeply felt, as was each 

congregational loss in the battlefield. 

The Dent family’s son was ‘missing’, 

and it is noted that the community 

were praying for his safe return. It 

was decided that a special board 

be erected in the vestibule of the 

sanctuary listing the names of all 

who had served on active duty in 

the war, honouring them, and all 

who lost their lives. On Armistice 

Day in 1945, the honour roll was 

dedicated in a moving ceremony 

with a guard of honour comprised 

of returned soldiers from both world 

wars and current service personnel. 

The construction of the hall a 

number of years later was funded 

by a donation from Alec Klippel, 

whose son John Owen Klippel, had 

been killed during the war. John was 

an Australian air force officer who 

ferried a spitfire from Greenland 

to Scotland, a mission he was not 

scheduled to fly but had swapped 

places with a friend. He went 

missing in action during that flight 

and was lost at sea, his body never 

recovered. His father dedicated the 

hall in his name and his memory, 

saying that the synagogue was a 

place where he felt close to his 

son. After 35 years at the Great 

Synagogue, Alec came to Temple 

Emanuel, and was so moved by the 

rabbi’s sermon and the connection 

that he felt to his son in that 

space, that he became a member 

at the Temple and now wanted 

the hall to carry his son’s name. 

As we now come to the celebration 

of Chanukah and the rededication 

of the Temple in Jerusalem, we 

also think about the dedication 

of our original Temple building; 

a brave undertaking in a time of 

tumult and darkness in the world. 

Like the tale of Chanukah, the 

founders wanted to bring light 

into the world, to nourish the 

spirit and to connect people to 

the Jewish future for which they 

dreamed. Their light was passed 

to us and we are now its guardians 

in the world. Next time you are 

in the synagogue building, listen 

to the voices of the founders, hear 

their dreams and add your voice to 

the future of our congregation. 

May your Chanukah be filled 

with light and joy. 

_______ 

1 ibid pg. 78 

2 ibid. pg 79 

Chanukah Light Meditation Workshop 

Sunday 9th December, 10:30am-12:30pm 

A chance to celebrate the "Festival of Light” with Kabbalah 

meditation, gentle stretches, relaxation and more. 

Connect with your inner light, with 

Rabbi Dr. Orna Triguboff, kabbalah teacher and 

David Goldman, clinical psychologist and musician. 

Emanuel members $10 online booking 

Others $20 early bird booking. $30 at the door. 

To book: trybooking.com/ZHPK 

10

{CHANUKAH AROUND THE WORLD} 


Each of the Jewish festivals have local customs that are in some way adapted to how 

that specific culture or group of people practice the festival. Chanukah is no different. 

We know the Americans have their 

own spin on just about everything, 

so we shouldn’t be surprised 

when we learn that major lighting 

ceremonies, house parties and block 

parties, synagogue and community 

centre events, as well as presents 

for each of the eight days, are all 

part and parcel of celebrations. 

You can add giant Chanukiyot 

(the plural of Chanukiyah, the 

Menorah we use for Chanukah). 

The biggest one on record stands 

9.7m tall and is 8.5m wide, close to 

the largest allowable according to 

Halachah, and is located just across 

from Central Park in New York. 

This opulence and over-the-top 

displays of culture (not just in 

New York) is in part to do with 

the coexistence of Christmas 

celebrations, and the impact that 

has had on society, especially when 

Chanukah falls around the same time 

as Christmas, or in the lead up to it. 

Some of the lesser-known customs 

include Yemenite children going 

from house to house, collecting 

wicks for the Chanukiah, in their 

tins. Some Yemenite Jews designate 

the seventh day of Chanukah as 

a women’s festival, honouring 

Channah, whose story in the Book 

of Maccabees tells how she and her 

seven sons defied the Greeks, and 

as a result of them not giving in to 

the Greeks, they were all killed. 

There used to be (and in some 

places still is) a German custom 

of collecting all the leftover wicks 

from the previous nights, and 

then on the eighth night, placing 

those wicks (and oil, where it it is/ 

was used) into a huge bonfires. 

The people would then dance 

around the fire, singing songs, often 

until the entire fire went out. 

Italian Jews celebrate with “precipizi”, 

which emanates from central Italy. It 

is made from similar ingredients used 

for what we use for donuts, but also 

has a drop of sweet wine (it is Italian 

after all), and they use citrus zest. 

Some Jews of Indian heritage use 

wicks in coconut oil (as opposed to 

candles), and they eat a confectionary 

or fudge made from coconut, 

condensed milk, cardamon, and nuts. 

A similar variation with Jews from 

Morocco tells us that they eat 

fried jam donuts called “sfenj”, 

often made with orange or other 

citrus zest (perhaps because those 

fruits came into season then). 

In some places in Turkey, Jews 

would sing a song called; “Ocho 

Candelas” (similar to the Ladino 

song “Ocho Candelikas”, referring 

to the eight little candles). 

Chanukah candle lighting in Turkey 

It should come as no surprise that 

many of these customs involve food. 

Some of the traditions 

followed around the 

world, include the use of 

oil in the cooking (such 

as donuts and latkes), 

associating the festival 

with the telling of the 

story of how the oil lasted 

for eight days. Then 

there are the dreidels, 

the games, the songs, 

the sharing of stories, 

and many other wonderful customs 

celebrated during Chanukah. 

WORLD JEWRY 

There are also a multitude of 

variations in the transliterated 

spelling of Chanukah. This is not 

something that is specific to any 

group or historical association, it’s 

more about trying to spell it the 

way we sound it out. There are 

countless variations; Chanukah (I 

put that first, because that’s how I 

spell it), Hannukah, Chanookah, 

Chanukkah, Channukkah, 

11

Hanukkah, and the list goes on. The 

multitude of variations out there 

also lends itself to many a comedic 

response to the way we pronounce 

and approach our very own festival 

of lights (Lewis Black and Adam 

Sandler rank amongst the funniest, 

and of course, the most risque). 

For most of the Jewish world, 

Chanukah is celebrated as winter is 

starting to take effect, and it gets dark 

quicker, so engaging in a practice 

where lights provide entertainment 

and opportunities to connect with 

others through visual displays can 

drive competition and camaraderie 

that unites entire neighbourhoods. 

In the southern hemisphere, our 

practices don’t centre around the 

same visual displays, but more 

around ceremonial practices, and 

other activities that enhance our 

celebration of the festival, such as 

the infamous Chanukah By The 

Sea event we hold each year. 

I’ve had the opportunity to celebrate 

Chanukah in many cities around the 

world. Last year, I got to celebrate 

Chanukah in 3 different cities. I 

was in Boston for the first 3 days, 

Philadelphia for the next 2 days, 

and New York for the last 3 days. 

Even though there were many 

similarities in how the festival was 

celebrated and what it meant to those 

joining in on the public celebrations, 

each community threw in its own 

flavour, and they were extremely 

proud of their own customs. 

Individuals within each of these 

communities also extend their own 

customs and personal practices to 

those around them. In New York, 

Michelle and I were approached 

by an elderly gentleman who was 

clearly scouting for Jews, so that 

he could spread the miracle and 

practices of Chanukah to as many 

people as he could. He spoke to us 

for a few minutes, and then gave us 

a Chanukiyah, and enough candles 

for about 20 nights of Chanukah 

(never mind that there were only 

2 nights of Chanukah remaining). 

That was one of the ways he felt that 

shared his values and beliefs that 

represented Chanukah to him. 

In each of the various communities, 

there are strong connections to 

any number of the customs of 

Chanukah that are observed, whether 

at home or in public, whether 

across all eight days or just one or 

two, and whether the focus is on 

simply joining in or spreading the 

joy as far and wide as possible. 

No matter how we celebrate 

Chanukah, and no matter where 

we celebrate it, it should always be 

about celebrating with pride in our 

tradition, in acknowledging that 

it’s about educating those around 

us in our practices and sharing the 

joy that Chanukah represents. 

This Chanukah, let’s light the 

candles in our own homes, play 

with the dreidels, sing the songs, 

join in with the various community 

celebrations, but perhaps let’s also 

try something new and exciting 

that brings so much joy and pride 

to other Jews celebrating Chanukah 

wherever they may be, further 

connecting us to many, many other 

Jews all around the world. 

MASORTI MINYAN 

TUESDAYS & THURSDAYS 

6:45AM 

12

NEED A CELEBRANT? 

Jon Green 

Civil Marriage Celebrant 

WEDDINGS 

RENEWAL OF VOWS 

BABY NAMINGS 

CALL JON ON: 

0414 872 199 

Lunch 

'n' 

Learn 

. 

NOURISHMENT FOR MIND, BODY AND 

SOUL. ENJOY LUNCH, MEET FRIENDS AND 

DELVE INTO TORAH. 

Join us on the second Saturday morning of 

each month following Shabbat services: 

December 8 - Rabbi Dr Orna Triguboff 

Chanukah - How it relates to you. 

We explore teachings of the Hasidic tradition to 

find relevant meaning in the Festival of Light. 

302 Oxford Street Bondi Junction 

Phone (02) 9389 3499 

302 enquiries@waltercarter.com.au 

Oxford Street Bondi Junction 

Phone www.waltercarter.com.au 

(02) 9389 3499 

enquiries@waltercarter.com.au 

www.waltercarter.com.au 

Funeral Directors onsite 

24 hours a day, 7 days a week 

Funeral Directors onsite 

24 hours a day, 7 days a week 

Looking after families in the 

Eastern suburbs for over 

Looking after families in the 

120 years. 

Eastern suburbs for over 

120 Traditional years. Values. 

Contemporary Choices. 

Traditional Values. 

Contemporary Choices.

{REIMAGINING THE STORY} 


The history of our people during our formation in biblical times is a fascinating topic and one that 

is crucial to us. Grappling with our history and our assumptions concerning who we are and where 

we came from is imperative. If we don’t understand where we came from, we can not possibly chart 

a course for the future that will ensure our creative and spiritual development as a people. 

I must relate a story to you that I 

believe highlights the problems we 

encounter when dealing with the 

challenges of our biblical 

origins. Years ago I studied 

at Machon Pardes, a liberal 

Orthodox yeshivah in 

Jerusalem. We were learning 

the book of Genesis with 

the traditional Rabbinic 

commentators. One day a 

visiting biblical scholar gave 

a guest lecture to the student 

body. It was one of the first 

times that I had heard of 

biblical source criticism and 

the scholarly wissenschaft — 

or “scientific” — approach 

to studying the Bible. In 

his lecture he spoke of 

how, from an Orthodox 

upbringing, he had been 

raised to believe that the 

Torah was dictated to Moses 

by God on Mount Sinai. 

When he encountered the 

critical approach to Bible 

study and the documentary 

hypothesis in college, it 

devastated his world view. 

How could it be that the 

Torah was written by many different 

authors during different historical 

periods and be subject to many edits 

and redactions? If this was true, how 

could he still believe in God and 

be a practicing Jew? He eventually 

abandoned Judaism and became 

a renowned biblical scholar but 

advised us all to continue studying 

the traditional approach. If we were 

called to explore the critical scholarly 

approach we should do so with 

caution if at all and not let it “shake 

our faith.” I personally found his 

presentation very disturbing.If the 

documentary hypothesis helps us 

to shed light on the authorship of 

our most sacred text, how can we 

14 

possibly ignore it or study it as a mere 

intellectual curiosity? Surely we need 

to learn and integrate the wisdom 

and knowledge that these scholars 

were able to uncover. Were they not 

as important as our traditionally 

revered Rabbinic commentators? 

Why should we be afraid of new 

and different perspectives and, if 

our beliefs and religious world views 

are challenged, is that not a good 

thing? Does this not help us evolve 

a more subtle, more sophisticated 

approach to theology, one that might 

not be as attached to the affirmation 

of “absolute truths” but to a true 

exploration of the nature of reality? 

So, what was the revolution 

in biblical scholarship that 

destroyed our scholars' belief in 

the fundamental principles of 

our religion? Traditionally the 

Rabbinic project was concerned 

with supporting the claim that the 

Torah was God given to 

Moses at Sinai. As it is stated 

in Pirkei Avot, “Moses 

received the Torah from 

Sinai and handed it down to 

Joshua, and Joshua handed 

it down to the elders, and 

the elders to the Prophets, 

and the prophets delivered 

it to the men of the Great 

Assembly…” (1:1). It 

would be naive to think 

that the major Rabbinic 

commentators did not 

see inconsistencies in the 

Torah, and many pointed 

them out. The Rabbinic 

project developed its own 

set of rules to resolve these 

problems, and for many 

centuries that was sufficient. 

In the 19th century, 

however, scholars of the 

Bible put forward the thesis 

that the Torah was not one 

contiguous work but a 

series of literary works and 

sources. They identified different 

literary styles as well as different 

names for God. These source critics 

concluded that the authors came 

from different periods in time, and 

they unearthed four distinct styles. 

They named them as follows: J for 

passages in the Bible that use the 

Tetragrammaton, the four-letter 

word for the name of God; E for 

passages that use the name Elohim 

and its derivatives; P for the passages 

influenced by the priestly class; 

and D for the Deuteronomist. 

Since the 19th century there have 

been many schools of thought 

that have evolved to challenge 

the “empirical” view of these

founding scholars. Academics 

such as Edward Greenstein go as 

far as to claim that source critical 

analysis is analogous to the story 

of the blind man and the elephant, 

where the blind man mistakes the 

part of the elephant he can feel 

with his hands, such as the trunk or 

the legs, for the whole elephant. 

While it is very important to view the 

“scientific” claims of the wissenschaft 

school with a healthy dose of 

skepticism, it is also important 

to acknowledge the debt we owe 

these early pioneers. They dealt a 

crucial challenge to the Rabbinic 

view and succeeded in changing 

the rules of engagement not only 

for secular and non-Orthodox 

students of the Bible, but also for 

the modern Orthodox seminaries. 

Where does this leave us though? 

After centuries of a model that sought 

to resolve the inconsistencies in the 

text in order to uphold a divine 

claim and a way of life centered 

around that claim, we now live in 

a time where that whole system is 

shattered. It is impossible for many 

of us to “go back into the cave” and 

carry on as if the last two centuries 

of scholarship have not ruptured 

our traditional Rabbinic world view. 

The documentary hypothesis and its 

modern descendants, through literary 

explorations and discoveries, also 

have challenged the deeply cherished 

view among Jews that our biblical 

forefathers were monotheists. Not 

only was the Torah not given all at 

once on a mountain somewhere on 

the Sinai Peninsula, but God, too, 

was not always the one and only! 

One of the greatest problems in 

trying to understand the biblical 

religious and cultural landscape is 

that we have very little information. 

Furthermore, another problem we 

have when trying to understand the 

religion of the Israelite period and the 

ancient world in general is our use of 

modern categories such as religion, 

state, and nationality to make sense of 

the ancient world. The problem with 

this approach is that terms such as 

state or nation describe political and 

geographical entities that emerged 

only after the Enlightenment and the 

era of Nationalism that followed. It 

is difficult to view ancient political 

entities as nations or states, as this 

system of government did not exist 

in the world of antiquity. National 

autonomy was not a political 

concept familiar to the ancient 

world. Polyglot empires and smaller 

kingdoms would be a more accurate 

way to describe ancient political 

and cultural entities. Therefore the 

political system operating when 

David was king was not a nation or 

a state, but a kingdom, where many 

different languages were spoken and 

many different gods worshiped. 

Let There Be Light by Paul Green 

Equally problematic is the use of 

the term religion to describe both 

Jews of late antiquity and Israelites 

of the biblical period. Steve Mason, 

a scholar of late antiquity in his 

article “Searching for Ancient 

Judaism,” makes the claim that 

there is no word in the Bible, in 

Hebrew or Aramaic, for religion. 

Rather religion is a category imposed 

upon the world of antiquity by 

Western scholars in much the same 

way they have categorized Eastern 

sacred systems such as Buddhism 

and Hinduism as religions. Mason 

feels that we misunderstand ancient 

Israelite society when we impose 

the category of religion upon it. 

He argues that religions, as we 

understand the term since the 

American and French revolutions, are 

systems of belief that can be adopted 

or abandoned. In the ancient world 

there was no way to comprehend 

a world where religious practice 

was separate from other aspects 

of ancient life. Israelite “religion” 

cannot be studied in a vacuum or be 

separated from other aspects of life. 

Ancient Israelite society developed a 

sense of identity over many centuries. 

From the late Bronze Age to the 

Davidic monarchy, Israelite society 

developed a shared set of 

ancestral traditions that 

did not exist from the very 

beginning of our history. 

A sense of communal 

Israelite identity 

developed later, as editors 

and redactors shaped the 

narratives to reflect their 

concerns and the concerns 

of the ruling parties they 

represented. They “cut 

and pasted” stories from 

different time periods, 

blending and bending narratives. 

They did their best to show that 

the Five Books of Moses and the 

section of the prophets from Joshua 

to the end of Kings 2 and beyond 

represented a seamless chronological 

narrative. They were literary and 

political geniuses whose work lasted 

for at least 2000 years without 

any serious critical challenges. 

We know, through a close study of 

text and with the help of biblical 

scholarship, that Israelites were not 

monotheists from the very beginning 

of their history and that the first 

rumblings of a monotheistic outlook 

did not emerge until after the return 

from the Babylonian exile. The fact 

that Israelites referred to God in 

many sections of the Bible as Elohim 

and variations of the El pantheon 

suggests that Israelites either adopted 

Canaanite religious practices or that 

a large segment of Israelite society 

were in fact Canaanite. The addition 

of the name YHVH suggests a 

probable infiltration of southern 

nomadic peoples into the agricultural 

settlements in Canaan which resulted 

in a cultural synthesis. The name 

YHVH is believed to originally have 

been a god of the nomadic peoples 

in the southern desert between Sinai 

and Canaan. At a certain point in 


15

Israelite history, most likely during 

the period of the Davidic monarchy, 

the El pantheon and YHVH came 

to be seen as the same. For most 

of the biblical period, Israelites 

practiced a form of monolatry, the 

belief that their god was first among 

gods. This is encapsulated in the 

verse, “who is like You among the 

gods YHVH?” (Exodus. 15:11). 

We see different names for Israelite 

gods, ranging from the El pantheon 

(Elohim, El Shaddai, El Elyon, etc.), 

the Canaanite and Phoenician gods, 

and Baal who upholds order and 

keeps Yam - the forces of chaos — at 

bay. It is quite possible that groups 

of nomadic people who brought 

their god YHVH merged with 

Canaanite agricultural settlements 

where the El pantheon, Baal, and 

Asherah (a female fertility goddess) 

were worshiped. Over time these two 

communities merged their creation 

stories and formative narratives to 

eventually become incorporated 

into the emerging ethnos (society) . 

What we see in the Torah and much 

of the Prophets is a formation of an 

Israelite ethnos from two or maybe 

more communities, one being the 

indigenous Canaanite people and the 

other, most likely, nomadic peoples 

from Sinai. The point at which they 

become one people is acknowledged 

in verses found in the book of Joshua: 

“YHVH is Elohim” (Josh. 24:15). 

The traveling deity YHVH has finally 

found a home in the land of the El 

pantheon, of Asherah and of Baal 

and this is at this point, that the 

Israelite ethnos (people) is formed. 

Now that we have deconstructed 

so much of our past, where do we 

go from here? How do we live in a 

world where the Rabbinic paradigm 

— which formed our identity — 

is ruptured? I want to suggest to 

you that we don’t try and repair it. 

Unlike our scholar who lost his faith 

and his ability to participate in a 

religious community, we must find a 

way to absorb and integrate all that 

biblical scholarship has bequeathed 

and continues to bequeath to us. 

We always have been an evolving 

tradition. The Judaism that we 

practice today and the various Jewish 

communal expressions in all their 

forms bear little resemblance to 

Judaean society of late antiquity. 

Nor is it the anything like Israelite 

society in the biblical period. Our 

understanding of religion and 

monotheism is not the same as the 

pre-Enlightenment understanding 

of monotheism. Neither is it ancient 

Israelite pre-exilic monolatry. 

Religious traditions have always been 

subject to change, through innovation 

and evolution. It is this process 

of innovation and change, when 

necessary, that we must intentionally 

embrace if Judaism is going to 

continue to have something profound 

and crucial to give to a world that is 

constantly changing. Additionally, 

our willingness to embrace 

scholarly approaches and questions 

concerning our origins will help 

inoculate our people from embracing 

exclusivist claims or a nationalistic 

reconstruction of a past that is 

fictional and dangerous to our future. 

Our origins and history have always 

been bound to the development and 

histories of neighboring peoples. One 

clear example of how source criticism 

can help us embrace the “other” and 

dismiss the parochial claims of many 

exclusivists is by looking at the book 

of Joshua and the conquest narratives. 

According to the book of Joshua, the 

Israelite tribes crossed the Jordan river 

and engaged in a ruthless conquest of 

major Canaanite cities. Walls came 

tumbling down, populations were 

massacred, and YHVH decreed the 

death and extermination of entire 

peoples. While they are not able 

to give an exact account of what 

actually did occur, we know from 

scholarship that it is highly unlikely 

that the Israelites invaded Canaan 

and exterminated peoples in one 

swoop, if indeed at all. There are 

many different theories ranging 

from a conquest over a period 

of time, to a slow and peaceful 

infiltration by Israelite tribes over 

many generations. Some scholarship 

doubts that there was ever any 

infiltration at all and that Israelites 

were in fact Canaanites who at some 

point in time decided to separate 

themselves from their brethren. 

We will never know for sure. What 

we do know is that the story we read 

in the Bible, the one we teach our 

children from traditional biblical 

and Rabbinic sources is for the 

most part historically inaccurate. 

This inaccuracy however gives us the 

opportunity to embrace a different 

outcome and to reimagine the 

story. Instead of ruthless conquest 

by warrior tribes we have a gradual 

merging of various tribal cultures, 

a cultural synthesis. In this storyprobably 

more historically accurate 

than the one we have inheritedour 

people will be guided past 

the tempestuous minefield of 

exclusive land claims and competing 

nationalisms to cultural, religious 

and economic synthesis and coexistence. 

I can imagine this narrative 

being supported in large part by 

critical scholarship and, for what it 

is worth, I can say Amen to that! 

Let's CELEBR80! 

Sunday 9th December from 5pm 

Its the end of our 80th year and its time to celebrate! 

You are invited to our 80th birthday party 

with '80s music, clothes, drinks & nibbles 

• Rejoice in the 8th night of Chanukah 

• Celebrate Rabbi Ninio’s 20th anniversary with the synagogue 

• Enjoy the launch of our photo exhibition of the past 80 years 

16

ACADEMIC SCHOLARSHIPS: YEARS 7, 9 AND 11 IN 2020 

Emanuel School is delighted to offer a number of Academic 

Scholarships. Applicants will participate in the ACER testing at 

Emanuel School. Students in Year 5, Year 7 or Year 9 in 2018 

are eligible. 

SCHOLARSHIPS 2020 

MUSIC SCHOLARSHIPS: YEAR 7 AND YEAR 9 IN 2020 

We also invite students with an aptitude for music to 

participate in the ACER testing prior to an interview, audition 

and music theory test at a later date. Students in Year 5 and 

Year 7 in 2018 are eligible. 

Photo: Ofer Levy 

Applications close for both scholarships on Wednesday 6 February 2019. 

Those interested in participating should complete the online form which can be found at https://tinyurl.com/Scholarships-20200 

For further information, please contact our Enrolments Manager, Gail Mackenzie, on 8383 7333. 

Emanuel School is a member of the JCA Family of Organisations 

KABBALAH TOUR 

OF ISRAEL 

OCTOBER 20-30, 2019 

A 10-day tour of Israel with a 

focus on Jewish Spirituality. 

We explore ancient 

sites, learn with 

the best kabbalah 

teachers in the world 

and experience 

authentic inspiring 

tikun olam projects, 

getting to know the 

people involved. 

LED BY RABBI 

DR. ORNA 

TRIGUBOFF WITH 

ISRAELI MUSICIANS, 

TEACHERS AND ARTISTS. 

For more information, 

please email 

orna@emanuel.org.au 

CONNECTION WITH ISRAEL & 

WORLD JEWRY 

17

{SHINING A LIGHT ON GLOBAL JEWISH LGBT+ 

COMMUNITY, COLLABORATION AND CREATIVITY} 

Sydney will be host to the 25th World Congress Jewish LGBT+ Conference to be held from 

21 – 24 March 2019 with Emanuel Synagogue being the location for most of the conference. 

This is the first time the World Congress - Keshet Ga’avah has held its Conference in Australia. 

As a peak body, their mission is 

to be the worldwide voice of Jews 

of diverse sexual orientations and 

gender identities. They recently 

published a book, Kol Koleinu 

(All Our Voices) which highlights 

the excellent work that they 

do. Delegates will be attending 

the conference from the United 

States, France, Amsterdam, Italy, 

Latin America, New Zealand, 

Israel and around the globe. 

“Celebrating the Light” is the 

central theme woven through 

the program. It begins with the 

Jewish festival of Purim, in which 

tradition has it that people dressup, 

blur the lines of gender and 

generally have a lot of fun! What 

a wonderful context to enter into 

a weekend of LGBT+ discussion, 

collaboration, workshops, 

presentations and creativity. 

LIGHT IN ME: 

INDIVIDUAL PERSPECTIVES 

Each of us has a story to tell 

and this Conference is an 

opportunity to engage in the 

range of issues affecting Jewish 

LGBT+ communities around 

the globe. It also provides a 

platform to strengthen networks 

and promote solidarity – to 

ensure that people feel supported 

and inspired to participate in 

the ongoing conversation from 

a personal, communal and 

international perspective. 

LIGHT IN US: 

OUR DIVERSE COMMUNITY 

From the sightseeing tour of Bondi 

Beach and the iconic Sydney Opera 

House to the Queerest Gender- 

Bending Purim Shpiel on the 

18 

Planet on Opening Night, there 

is something for everyone. Our 

LGBT+ inspired Kabbalat Shabbat 

service on the Friday Night is sure 

to be a moving experience, followed 

by a dinner focused on Building 

Bridges sponsored by the NSW 

Jewish Board of Deputies. Shabbat 

includes a range of workshops 

and presentations happening 

concurrently and Sunday will 

be based at the Sydney Jewish 

Museum, including a ceremony 

at the Gay & Lesbian Holocaust 

Memorial in Green Park. We are 

sure delegates will be satisfied and 

fulfilled by our extensive program. 

While we are pleased to have 

secured some presenters and 

facilitators, we continue to negotiate 

in this area. However, you can 

be assured they will include 

representations across gender, sexual 

orientation, age, ethnicity, religious 

observance, activism and more. 

SHARING OUR LIGHT: THE POWER OF 

COLLABORATION 

As the Conference unfolds, the 

focus moves to connectivity. 

The principles of participation, 

collaboration, networking and 

community have shaped the vision 

of a dedicated organising committee, 

who have been enthusiastically 

working to present a stimulating and 

engaging program of events. 

Regardless of peoples’ engagement 

with both the Jewish and LGBT+ 

communities, there will be many 

opportunities to relate to similar 

and differing viewpoints which will 

provide a tapestry of possibility that 

can both enrich an individual sense 

of self, as well as inspire a deepening 

engagement with the communities 

in which we find ourselves. 

INSIGHTS ILLUMINATED 

The Committee is currently 

negotiating with a range of 

luminaries of the Jewish LGBT+ 

world. The Conference will 

include presenters who can inspire, 

illuminate, and entertain from 

a range of perspectives. We are 

also delighted to bring together 

a team of highly trained and 

engaging facilitators, who will offer 

creative, challenging and rewarding 

approaches, to drive conversations 

across diverse viewpoints and 

lived experience. And you can be 

sure of a few wonderful surprises 

along the way – watch this space! 

From its inception, this Conference 

has been enthusiastically supported 

by Emanuel Synagogue, Sydney 

Jewish Museum and the NSW 

Jewish Board of Deputies. The 

Conference will be primarily held 

at Emanuel Synagogue, using it's 

state-of-the-art new Sanctuary, with 

all the technical requirements to 

live stream and provide coverage 

across the globe. However, your realtime 

attendance at the Conference 

will glean the greatest benefits

– for you and the communities 

with which you are involved. 

Sydney Gay & Lesbian Mardi 

Gras kicks off with a Festival from 

15 February 2019, concluding 

with the parade on Saturday 2 

March 2019. World Congress, 

in collaboration with the Sydney 

Jewish Museum is presenting a 

forum: Homophobia, Antisemitism 

& the Politics of Othering on 

Sunday 17 February 2019. There 

will also be a World Congress entry 

in the Mardi Gras Parade and a 

float for Dayenu – Sydney’s Jewish 

LGBT+ Group. If you are able to 

come early, you are welcome to 

participate in the Mardi Gras float. 

Ready to get involved? 

Your presence will add to the 

Ruach (spirit), Koach (strength) 

and success of this Conference. 

Come and engage in the best 

of Jewish LGBT+ shmoozing 

and stay for some of the 

legendary Aussie hospitality. 

To see Program: 

https://tinyurl.com/lgbtj-program 

To Register: https:// tinyurl. 

com/LGBTJ-register 

Contact the organisers on: 

worldcongress2019@gmail.com 

STOP PRESS: We are 

thrilled to announce that 

Abby Stein is coming to 

present at the Conference. 

She is an American 

transgender activist, 

author and speaker. 

She is the first openly 

transgender woman raised 

in a Hasidic community, 

and is a direct descendant 

of Hasidic Judaism's 

founder the Baal Shem 

Tov. Check her Facebook 

(www.facebook.com/ 

AbbysteinAS/) and 

Google information. 

WORLD JEWRY 

19

{JEWISH YOGA – NOW THAT’S A STRETCH!} 

Rabbi Dr Orna Triguboff 

Yes, there’s an explosion of initiatives in this field around the world 

From a very young age I 

participated in yoga classes 

“religiously” three times a week. 

This continued for decades, and 

it became my form of spirituality; 

Judaism slipped into a way of 

connecting with family. I felt 

a schism between the spiritual 

aspect of my life and the ethnicity 

of being Jewish. I was not alone 

in this quandary, and this has 

resulted in an explosion of 

creativity in the field of synthesis 

between yoga and Judaism. 

WHAT IS YOGA? 

In a broad sense it is a spiritual 

path, based on Hinduism, 

and it involves techniques 

including physical postures, 

development of personal qualities, 

meditation, relaxation and 

chanting - to name but a few. 

When exploring yoga through a 

Jewish lens, it is possible to find 

many bridges of connection, 

especially if the Jewish lens is open 

enough to allow for creativity. 

One of the things that impressed 

me most when studying to be a 

rabbi with the Renewal movement, 

was the permission to own our 

tradition, and the realisation that 

it is a tradition that has been in 

a constant state of evolution. 

Many Jewish yogis have jumped 

into the stream of Jewish 

creativity, and have presented 

us with new options for prayer, 

and finding meaning and 

spirituality within Judaism. 

This is beyond religion. 

Here is a taste of what I’ve found: 

- Diane Bloomfield, living in 

Jerusalem is an Iyegar Yoga 

teacher and a specialist in the 

Hasidic teachings of the Gerre 

Rebbe. She has founded a whole 

system of yoga that synthesizes 

20 

Jewish culture with yoga practice, 

called Torah Yoga. Whilst doing 

yoga postures, she instructs students 

to connect with the light in the 

heart, in Hebrew, the Nekudah 

Pnimitm, the ‘Inner Point’ of light. 

This is the point of chesed, 'love 

and compassion'. By focussing on 

this point whilst doing postures, it 

readies you for connecting with this 

inner light during your daily life. 

When you connect with the release 

of a stretch, you are connecting 

with the "letting go” of shabbat 

- shabbat in your body, shabbat 

beyond on day of the week. 

- Canadian Audi Gozlan has 

developed a form of yoga based on 

Kabbalah and the Hebrew letters. 

The shapes made by our body when 

we are performing yoga postures 

are reminiscent of letters, and this 

in turn connects with the Jewish 

mystical concept that Hebrew 

letters are channels of light and 

distinct creative forces. When 

we reflect deeply on the letters, 

whether in meditation, chanting or 

feeling them in our body in a yoga 

posture, we tap into new levels of 

vitality and depth of inspiration. 

In our own Emanuel community, 

Alla Melman, yoga teacher 

and physiotherapist, has a 

passion for Aleph Bet Yoga: 

“It's an opportunity to experience 

Judaism in a physical way, it’s 

spiritual and also practical. You 

feel Jewish in your body" 

“My kids love it, they have learned 

the Hebrew alphabet through yoga! 

it’s a kinesthetic learning approach.” 

“For adults, I think Jewish Yoga 

is a way to do yoga in a familiar 

way, integrated to jewish values, 

concepts, even festivals.” 

When Judaism and Yoga meet 

at the Hebrew University in 

Jerusalem, students bring the 

words of the Prophet Job to life: 

“Through my body, I see the 

Unity in creation”. Integrating 

the teachings of Reb Nachman 

of Breslov, each breath is seen 

as an opportunity for gratitude. 

Meditation is a “shema prayer” 

practice, where we make time to 

shema-listen to our inner voice 

and the depths of our soul. 

THE JEWISH CALENDAR AS A 

YEARLY CYCLE OF WHOLENESS 

At a recent Progressive Clergy 

conference, Rabbi Larry 

Hoffman explained that the

Jewish calendar assists us in 

achieving 'ecological wholeness'. 

Each shabbat, festival and moon 

cycle can be experienced as an 

opportunity to connect with keys 

to achieve Tikun Olam (repairing 

the world) and Tikun ha-Nefesh 

(repairing the soul). Through 

creativity, each festival has its own 

unique theme that is integrated into 

meditation, relaxation, chanting etc. 

At Emanuel Synagogue we will be 

experiencing our own Chanukah 

Light Workshop on 9th December 

from 10:30am-12:30pm. It will 

be a chance to experience Jewish 

yoga practices of gentle stretches, 

meditation and relaxation with 

ANN KIRBY - A TRIBUTE 

Ann Kirby, nee Plotke was born in 

1929, Cologne, Germany, the only 

child of Wlater and Nora Plotke, both 

sides connected to esteemed Jewish 

figures. They fled Hitler’s Germany 

for Yugoslavia, where Nora had family, 

and eventually on to Sydney, where they 

arrived in 1939. Ten year old Ann was 

conversant in German, Hungarian and 

Croation, but not English. With her 

language skills and native intelligence, 

Ann was able to get into the most 

selective school, Sydney Girl High, and 

upon graduation admitted into Sydney 

University, where she completed her 

Bachelor of Arts majoring in French and 

German, followed by a Bacherlor of Law 

(Hons). There she impressed Professor 

Julius Stone, who said to his colleague 

Ernest Kirby if he was looking to employ 

a solicitor that “this woman in his class 

was the best he had come across.” 

From 1959 until her retirement in 

1997, Ann was a partner in the Sydney 

law firm E.J. Kirby &Co, where she 

mentored many article clerks and young 

solicitors. She was precise and pedantic 

and the people she mentored went 

on to do well, among them leading 

judges as well as the Chief Justice of 

NSW. Ann and Ernest Kirby worked 

together for decades, the two marrying 

in 1998, after they had both retired. 

Unfortunately, Ernest became quite 

ill after they married and he died four 

years later, but Ann insisted on being 

his main carer until the very end. Ann 

became quite frail herself during this 

period, yet always put Ernest always first, 

just as she had done with her parents. 

Rabbi Dr. Orna Triguboff together 

with David Goldman, clinical 

psychologist and musician. 

We will also have a series 

of workshops on Jewish 

Yoga throughout 2019: 

1. Jewish Yoga - an Introduction 

2. Aleph Bet Yoga - sounds, letters 

3. Sacred Geometry - exploring 

the Star of David, circles, 

lines and Jewish imagery 

4. Tree of Life Yoga - energy centres 

called Sefirot in Kabbalah are 

similar to the chakras of Yoga 

5. Angels’ Yoga 

More details soon. 

When they died, Ann gave a substantial 

gift to the synagogue in their memory 

that allowed us to obtain the DA for 

Stage One of our redevelopment. 

This incredible woman, throughout her 

challenges, lived life as fully as possible. 

Over the years she obtained further 

degrees – completing her Master of 

Arts in French at Macquarie University 

nearly twenty years after her law degree, 

and her Diploma of Languages (in 

Classical Hebrew) and a Diploma of 

Arts (in Jewish Civilisation, Thought 

and Culture) nearly twenty years after 

that at Sydney University. During this 

time she also undertook a semester’s 

study at Hebrew University in Jerusalem 

as part of her studies. She was thrilled 

to read from the Torah at Emanuel 

Synagogue at the festival of Sukkot, 

and no matter what her condition, 

thrived in attending weekly classes and 

festival services as long as she could. 

Ann was not only a life long learner but 

also incredibly communally minded, 

serving on many community groups, 

including in leadership roles. Ann 

was the first woman to be elected to 

the Council of the Law Society of 

New South Wales. Ann gave time 

and energy to various branches of her 

family, and was incredibly generous to 

her favourite charities including the 

Jewish Communal Appeal, the Sydney 

Jewish Museum, Emanuel Synagogue 

and Emanuel School, as well as other 

educational, musical, and medical 

research organisations. Ann also 

established the Plotke Fund, particularly 

to help Teacher Education programs 

undertaken by the Fund for Jewish 

Higher Learning. Everything Ann did, 

from her practice of law to 

her generous giving, she did 

very quietly and humbly. 

Ann was very well rounded. 

She had a great love of 

and zest for life and a great 

sense of humour and was 

always great fun to be with. 

She loved golf and skiing 

as well as conversations 

on all topics. She had a great mind, 

was compassionate, a (small 'l') liberal 

thinker and humanitarian who quietly 

accomplished much. She was greatly 

respected by all those with whom she 

had contact across the generations. She 

would stay in student accommodation 

when studying and always ended 

up with new Uni friends. She had 

many friends worldwide, especially 

through her work for women. Ann 

had immense strength of character 

which showed right to the end. 

She was a most generous and kind 

person, and many individuals and 

organisations are better because 

of Ann’s contributions. Emanuel 

Synagogue is extremely grateful for 

Ann's generous bequest. She was a 

great friend of the Synagogue and 

will always be remembered for her 

optimistic outlook and resilience. May 

her exemplary life be an inspiration 

to us all and her soul be at peace. 

TRANSFORMATIVE LEARING 

21

{MONDAY MORNING CLASS: 

CONVERSATIONS ABOUT ISRAEL LED BY RABBI KAMINS} 

A humanising experience 

A composite of the voices of most of those that attend 

Collated by Claire Jankelson (not her voice or ideas!) 

We’re serious on Monday mornings. Everybody that comes, returns. We were 

once 12 people around a board table about 7 years ago. We are now more 

than 60 with an almost staggering diversity of life experience, as Jews. 

One person explained: I don’t 

always manage to get there. 

But I wanted to be there after 

the Pittsburgh massacre –– for 

solidarity for the victims and 

also for the informed analysis. 

Conversations about Israel offers 

an understanding of Israel’s history, 

current trends in Israeli society and 

the challenges faced by the State 

and its peoples. We’ve carefully 

examined the historic and political 

evolution of the conflict, the desire 

for a secure and inclusive Israel; the 

struggle for peace and sovereignty 

for Jewish people, the Palestinians, 

the Bedouins, the Druze and all 

those that claim Israel and its 

surrounds, their homeland. 

After the Six-Day War, everyone 

was on our side; now the tables 

have turned and it’s a lot more 

complex and confronting. We’re 

learning to really see Israeli society 

and its place within the complexity 

of the Middle East. Conversations 

can be confronting, informative, 

often depressing, sometimes very 

uplifting, sometimes frustrating! 

Rabbi Kamins comes to each class 

well prepared, highly informed and 

focused. He speaks from his heart 

and mind with tact and candour 

22

and does not lack humour. Whilst 

opposed to prejudice, he is never 

condescending and it is safe to have 

opinions that are different from his. 

At the same time, he challenges and 

provokes and constantly seeks to 

instil the empathy of what it’s like 

to walk in the shoes of the other. 

He juggles the passionate opinions 

on all sides and seems willing to 

tolerate various viewpoints without 

holding back his honest perspective. 

We look forward to our Monday 

morning learning. It’s an integral 

part of our week. In fact, a highlight. 

Prioritised, other things have to fit 

around it. It’s the chance to interact 

with people who I would never 

normally meet. There is a social 

aspect to the gathering: Jewish 

bonding, warmth and camaraderie, 

new friendships, new circles. 

Going for a coffee afterwards. 

I love building relationships 

with people with whom I have 

different views. And still others 

say: I come along, hear a talk and 

leave. It’s an intellectual pursuit 

but not a community building 

exercise and I don’t feel a sense 

of belonging. I feel as a visitor. 

We are fortunate to frequently have 

high calibre speakers, many of them 

involved in making Israel more 

democratic and pluralistic. The 

following are especially memorable: 

Medical epidemiologist speaking of 

Israeli medical specialists treating 

Syrian wounded in secret; Tamara, 

speaking of the situation for 

Refugees and Migrants in Israel; 

the Professor who explained Israeli 

shifts in demography and therefore 

shifts in the power bases in the West 

Bank and Israel; an IDF speaker 

with experience in the dog squad; 

In depth understanding of the 

work of the MDA; of the JOINT 

(even in these times); Dudu on 

minorities and gay rights in Israel; 

a Bedouin doctor who spoke of 

health and lifestyle challenges for 

Bedouin peoples; lectures on the 

state of the Progressive and Masorti 

movements in Israel and the States. 

Many in the class remember the 

presentation by Nahed, Palestinian 

PhD, working at UNSW. She spoke 

of what it was like to grow up on 

the West Bank; move through the 

check points as a school child; have 

soldiers controlling and managing 

daily life. She was open and likeable 

and people listened carefully. 

People appreciated that she was 

telling her story to our group. 

We have a consistently high 

standard of participants who 

are well informed on Israel and 

Judaism and its challenges. We’ve 

even created our own internal 

debates presented by members of 

the class: the one-state versus twostate 

solution; an analysis of the 

Middle East region in relation to a 

nuclear threat and the superpowers. 

Sometimes the discussion feels 

controversial, hard hitting and even 

depressing. One person described 

the class as combative; others 

suggest it’s more respectful with 

disagreement an aspect of what 

occurs. In her own words: I won’t 

share many of these ideas with my 

more ‘Orthodox’ friends. 

I’m afraid they would 

be intolerant. We are 

challenged on our 

preconceived ideas, often 

forced to think outside 

the regular boundaries. 

Sometimes the facts are 

uncomfortable. We’re 

out of our comfort 

zones and it’s difficult 

to open our minds 

to alternative narratives! You 

realise just how difficult it is 

to crystallise complex ideas. 

Our robust and progressive 

community is a role model. Even the 

less articulate voices can be heard. 

It gives me hope that we can look 

at issues from different perspectives 

and find tolerance for a diversity of 

opinions. We’re building a different 

sense of being Jewish and what it 

means to find ourselves as Jews in 

the world! My mind is opening and 

I’m growing my humanity. 

Conversations about Israel 

Every Monday, join Rabbi Jeffrey Kamins 

or guest speakers to examine the complex 

issues facing contemporary Israel. 

Monday mornings from 10:00-11:30 

CONNECTING WITH ISRAEL 

23

{TO SERVE AND GUARD OUR PLANET} 

Rabbi Jeffrey B Kamins OAM 

There were many influences in my childhood that led me to be committed to be a guardian 

of the environment. 

Like so many, my values began at 

home, with parents who regularly 

took my two sisters and me on 

Sunday trips to the beach to go 

rock hunting, or to the nearby 

mountains to enjoy walks in the 

fresh air, surrounded by the beauty 

of the bush. Other Sundays, we 

would all work together in the 

backyard of our home, tending 

the garden. Our summer holidays 

were spent exploring the natural 

splendour of California and the 

Western United States. I came 

to value the preciousness of our 

natural world. After reading Rachel 

Carson’s Silent Spring, and then 

personal observation, I learned 

how human short-sightedness 

and greed threatened our planet’s 

wellbeing and thus our own. 

Much later in my twenties, I began 

to study Judaism, and learned that 

this concern for the environment 

and creation is at the core of our 

Torah. Our original story of 

responsibility and custodianship 

hails from the beginning of the 

Torah itself, the opening of our 

teachings of creation in the book of 

Genesis. Our mythic land is known 

as “Gan Eden”, sometimes translated 

as the Garden of Eden, or Paradise, 

where the prototypical human 

known as Adam, best translated 

as earthling, is given responsibility 

for the adama, or earth. 

As it says in the Torah, “God took 

the earthling and placed him in 

the Garden of Eden -…l’ovdah 

v’lshomrah”. These last two Hebrew 

words are often translated as to till 

it and take care of it, but there are 

deeper understandings of those 

words in Hebrew. L’ovdah means 

to serve the land with spiritual 

integrity; l’shomrah – to guard, 

protect and preserve it. In Judaism, 

the way of life of the Jews, this verse 

provides nuance to the earlier story 

told in the first chapter of Genesis, 

where we are told that “humans 

are made in the image of God, and 

they shall rule the fish of the sea, the 

birds of the sky, the cattle, and the 

whole earth." (Genesis 1:28). There 

is a principle in Judaism, as well as 

in most cultures and civilisations, 

of not reading any text in isolation, 

but rather in broader context. 

Unfortunately, there are some who 

have interpreted that first story of 

human rule over the animals and 

earth as an absolute entitlement to 

exploit and control, without any 

consideration other than immediate 

human privilege and power. This 

is a misreading of the traditions 

of Judaism, and I am confident of 

other spiritual traditions as well. 

The broader context of Judaism 

gives insight into our role on this 

planet and our responsibility toward 

it. That ‘we are made in the divine 

image’ is a reflection of our elevated 

consciousness, power, choice and 

responsibility. It is not a mandate 

to control and consume without 

consideration for all other life forms 

- in fact, it is just the opposite. The 

broader tradition is clear that we 

are custodians and guardians of life 

on this planet. In other teachings of 

Torah we learn, “The land shall not 

be sold in perpetuity, for you are 

strangers and sojourners with me” 

(Leviticus 25:23); elsewhere in the 

Psalms (Psalm 24:1) we are taught, 

“The earth is God’s and the fullness 

thereof”; and our ancient sages then 

guided, “See how lovely and how 

24

worthy of praise are My works; they 

have been created for your sake. 

Take care not to spoil or destroy My 

world, for if you do, there will be no 

one else to repair it.” (Ecclesiastes 

Rabbah 7:13). Rather than a 

mandate to control and consume, 

our mastery, read in the light of the 

general received tradition, is one of 

enhanced responsibility that comes 

with our enhanced consciousness. 

We are actually called upon to 

serve and protect, and our failure 

to do so amounts to negligence. 

Because many of us have our values 

guided more by economics than 

Torah, I quote these words written 

by Cameron Clyne in 2012, when 

he was CEO of National Australia 

Bank, concerning a contemporary 

economic concept of guardianship 

known as “natural capital”. 

“Natural capital comprises Earth’s 

natural assets (soil, air, water, flora 

and fauna) and the ecosystem 

services resulting from them, 

which make human life possible. 

Ecosystem goods and services from 

natural capital are worth trillions of 

US dollars per year and constitute 

food, fibre, water, health, energy, 

climate security and other essential 

services for everyone. Neither these 

services, nor the stock of natural 

capital that provides them, are 

adequately valued compared to 

social and financial capital. Despite 

being fundamental to our wellbeing, 

their daily use remains almost 

undetected within our economic 

system. Using natural capital this 

way is not sustainable. The private 

sector, governments, all of us, must 

increasingly understand and account 

for our use of natural capital and 

recognise the true cost of economic 

growth and sustaining human 

wellbeing today and into the future. 

Because natural capital is a part of 

the global commons and is treated 

largely as a free good, governments 

must act to create a framework 

regulating and incentivising the 

private sector including the financial 

sector to operate responsibly 

regarding its sustainable use.” 

Nearly a decade later, we recognise 

that nothing has changed in terms 

of our abiding by our values. Sadly, 

we live in a time of great human 

negligence, in which we do not 

use our consciousness, power and 

choice responsibly at all. To serve 

the earth and to guard it requires 

us to act with environmental 

responsibility toward the earth 

itself, and with economic justice 

for its inhabitants, for they too 

must be served and protected. 

Early next year (10 February, 

2019), Emanuel Synagogue is 

Rambam's Menorah by David Asher Brook 

fortunate to welcome 

to our community Dr 

Alan Finkel AO, who 

commenced his role as 

Australia’s eighth Chief 

Scientist in January 2016. 

Dr Finkel has an extensive 

science background 

as an entrepreneur, 

engineer, neuroscientist 

and educator, and 

has been the recipient of many 

prestigious awards, including the 

2016 Victorian of the Year. It is 

an honour and privilege for our 

community to host him, so that 

we can learn how to be more 

responsible and live by our values 

concerning the environment that 

sustains us. I look forward to 

seeing you on the evening! 


ENVIRONMENT 

25

{SMALL CHANGES BIG DIFFERENCES} 

Michael Folk 

Sometimes we see the problems of the world and they seem so overwhelming, 

we wonder what we can do. We heard from some of our amazing congregants 

who have made changes big and small and each one has changed the 

world during an evening of conversations held on October 21st. 

We have published the work 

of our keynote speakers 

Judy Friedlander and Shira 

Sebban individually, with the 

following highlights from 

our committed individuals 

who, in differing ways, 

have made a difference. 

FAITH, FOOD & FACEBOOK 

Judy Friedlander 

It’s not all doom and gloom on 

the environmental front, says 

Judy Friedlander, researcher with 

the UTS Institute for Sustainable 

Futures and founder of the notfor-profit 

organization, FoodFaith. 

Her doctoral research and experience 

in sustainability initiatives has her 

feeling a little more positive these 

days – even acknowledging we 

are at a precarious position in our 

history and need to ramp up our 

efforts if we are to avoid disastrous 

climate change and catastrophic 

destruction of our fellow species. 

Judy recognizes that words like 

‘disastrous’ and ‘catastrophic’ are 

at odds with a feeling of positivity 

or even pragmatism. But, she says, 

the research shows that people are 

generally motivated to change their 

ways only if they are confronted with 

bad news – news that brings shock 

value. Additionally, we need positive, 

can do strategies and actions to 

make us feel we can actually do 

something to counter the tide. 

The presenters at the Small Changes seminar 

The bad news is bad (the 

recent release of the UN’s 

Intergovernmental Panel on Climate 

Change states that halting global 

warming to 1.5 degrees – which 

has caused severe coral bleaching, 

species depletion and disastrous 

weather events – would require 

‘rapid and far-reaching transitions’ 

in energy, land, urban, infrastructure 

and industrial systems’). 

However, importantly, there 

are signs people are starting to 

respond environmentally. 

The recent election in Wentworth is 

a case is point. As is the statement 

made this month by Australia’s 

second-biggest asset manager of a 

shift in how investors, regulators 

and companies are thinking about 

the varied risks that climate change 

poses, and what they should 

actually do about it. (Pablo Berrutti, 

head of responsible investments 

for Asia Pacific at Colonial First 

State Global Asset Management, 

said ‘you’re seeing the greatest 

amount of momentum on this 

issue that we’ve ever had’.) 

Judy's presentation ‘How faith, 

food and Facebook can fight climate 

change and other inconvenient 

truths’ discussed FoodFaith’s work 

in educating on and promoting 

environmental and social cohesion 

initiatives, and insights from 

her university PhD research and 

years spent as a journalist with 

The Sydney Morning Herald. 

She says that initiatives such as 

those offered by the environmental 

and social justice organisation 

FoodFaith demonstrate there 

are positive strategies to stop us 

feeling debilitated by bad news 

such as climate change – and other 

26

‘inconvenient messages’. FoodFaith 

offers both practical and educational 

projects on what we can do with 

our diet and the growing of food 

to help our environment. It has an 

active website foodfaith.com.au 

and Facebook, Instagram and other 

social media platforms with a big 

team of student interns who are keen 

to learn and educate on these issues. 

Additionally, FoodFaith has set up 

and works with community gardens 

to engage people with environmental 

and social sustainability actions 

through food. This happens through 

the three FoodFaith programs – the 

‘Planting Seeds’ community gardens, 

Breaking Bread and ‘Recipes: Rediscovering 

our Roots’. The growing, 

tending, sharing and talking about 

food bring people of all cultures 

and faiths together to celebrate 

differences and commonalities. 

An important message is also to 

advocate against eating meat as 

meat production is the biggest 

contributor to agricultural 

greenhouse gases and depletes vital 

water and phosphorous stores. 

FoodFaith recently hosted a key 

event at Sydney’s Good Food Month 

called ‘Breaking Bread – The Panel’ 

which featured Premier’s Book 

FoodFaith Lane Cove garden. Photo by Hao Tran 

Award winner and Indigenous 

professor Bruce Pascoe and other 

experts on bread and its social and 

environmental credentials and 

features. A key take-home message 

was that our native grains – unlike 

all the other northern hemisphere 

grains – require relatively less water 

and no fertilizers and pesticides. 

Judy at Harmony Day. 

Photo by Naomi Shaw 

Pascoe says it is crazy that we do not 

eat native grains and have ignored 

the wisdoms of Indigenous people 

developed over tens of thousands 

of years. Another Breaking Bread 

initiative in Blacktown at Harmony 

Day earlier this year saw 600 people 

coming together and 12 different 

faiths and cultures each bringing 

200 ‘bites’ of bread to showcase the 

different ways grain and water can be 

transformed to amazing creations. 

FoodFaith is also about social 

sustainability and celebrates 

dishes that reflect the foods of 

different faiths and cultures. The 

FoodFaith garden in Lane Cove 

regularly brings together people 

of different backgrounds to focus 

on plants that feature in different 

faith’s and culture’s cuisines. 

Two more gardens are being 

developed – one in Mt Druitt that 

will work with refugees and new 

migrants and one at Montefiore 

Randwick that will encourage 

inter-generational participation. 

Summing up, Judy says it is 

important not to ‘sugar coat’ what 

is happening in our world today 

in terms of climate change, mass 

extinctions and the potential threats 

these create. She says – citing 

cognitive and risk studies 

research which backs this 

up – that it is vital to 

impress the urgency and 

dangers of climate change 

and other environmental 

impacts for people to be 


ENVIRONMENT 

sufficiently motivated to 

act. But the key caveat 

is that threats and guilt 

can be countered and 

allayed with supportive, 

enabling conditions and 

strategies, which help create feelings 

of hope and empowerment. 

If you are interested in supporting 

FoodFaith’s educational programs 

or the refugee garden in Mt 

Druitt, contact FoodFaith at 

info@foodfaith.com.au. 

27

{SUPPORTING VIETNAMESE CATHOLIC REFUGEES 

AS AN AUSTRALIAN JEW IN MUSLIM INDONESIA} 

Shira Sebban 

I would never have believed a newspaper article could change my life. But 

that’s what happened in July 2016 when I came across the headline, 

“Kids ‘orphaned’ as Vietnam jails parents over asylum bid”. 

Under a photo of a downcast mother 

and her four children, the article 

explained they had been among 46 

Vietnamese failed asylum seekers, 

intercepted in their family-owned 

fishing boat, assessed at sea, found 

not to warrant protection, and 

forcibly returned in April 2015, 

after the Australian government 

had received written assurance 

from its Vietnamese counterpart 

that they would not be punished. 

The mother, Tran Thi Thanh Loan, 

however, had just lost her appeal 

against a three-year sentence for 

helping to organise what was called 

an “illegal” escape overseas. Her 

husband was already serving a twoyear 

term – 700 kilometres from 

the family home – and the children 

were being told to leave school 

and go to an orphanage because 

Mrs Loan's children with their new school purchases 

no one in their extended family 

could afford to look after them. 

I didn’t want to see them further torn 

apart. As an Australian, I also felt 

somewhat morally responsible for 

their situation, as our government 

had sent them back in the first place. 

As Jews and humane beings, we 

are taught to welcome the stranger, 

to help those less fortunate, and 

to treat everyone with respect – 

the way we want to be treated 

ourselves. I hear this message from 

our rabbis; I learn it with my 

children at Emanuel School; and 

I incorporate it into my guiding 

at the Sydney Jewish Museum: 

Don’t be a bystander, watching 

human suffering from the sidelines; 

strive to get effectively involved. 

So I decided to contact the family’s 

lawyer, Don An Voh, in Vietnam 

to ask how much it would cost 

the extended family to care for the 

children until their father’s release. 

I eventually managed to track him 

down and he finally convinced 

Loan to accept help. She calculated 

her children’s expenses to be about 

AUS$425 a month, or $5000 for 

the year. So my husband Ilan and 

I decided to send Loan the money 

for the first month. We didn’t 

know when she would be sent to 

jail and so had to act quickly. She 

didn’t even have a bank account 

and had to arrange to open one. 

Meanwhile, I started an online crowd 

fund, calling the campaign, “Don’t 

Let Them Go To An Orphanage”. 

In one month, we reached our 

goal, with more than 100 people 

from all walks of life donating a 

total of $11,000 – enough to look 

after the children for two years, 

and help their parents get back 

on their feet after their release. 

Through an interpreter, I warned 

Loan about our country’s tough 

border protection policies, and we 

agreed that the money raised was to 

be used to feed, clothe and educate 

her children in Vietnam. Each time I 

transferred a few hundred dollars, she 

would send a message of gratitude. 

She was subsequently granted a 

reprieve, no longer having to go 

to jail until her husband’s release. 

In the interim, she was trying 

to support her family by selling 

fruit, earning $7-14 a day. 

28

Loan maintains her family fled in 

2015 because the state had seized 

their land, they had lost their 

livelihood and risked their lives 

due to Chinese incursions into 

fishing grounds, and also because 

of institutionalised discrimination 

against Catholics. While Australian 

authorities claim they were fairly 

assessed, she said they only realised 

they were being returned when 

they reached port in Vietnam. 

As I would quickly discover, this 

Mrs Loan and her children 

family’s desperate situation was 

far from unique. From March 

2015 to July 2016, the Australian 

navy intercepted 113 Vietnamese 

asylum seekers in three incidents. 

In December 2016, Immigration 

Minister Peter Dutton signed 

an agreement with Vietnam to 

return “Vietnamese nationals with 

no legal right to enter or remain 

in Australia”. In August, the 

first asylum seeker boat to reach 

Australia in almost four years ran 

aground in the Daintree; all 17 on 

board were returned to Vietnam. 

At Don An Voh’s request, I agreed to 

help four other Vietnamese families 

in similar straits to Loan’s. I started 

a second crowd fund, called “Help 

Care for the Children”, which 

closed at the end of 2017, after 

raising $15000. All the families 

tried to reach Australia by boat, 

and all were forcibly returned; each 

includes parents who were punished, 

usually with a jail sentence – not 

for being people-smugglers, but 

for leaving their own country and 

helping their families and friends, 

who willingly went with them. 

On 31 January 2017, Loan and her 

children suddenly vanished along 

with two other families. Imagine 

our shock to discover they were 

again heading for Australia. While 

I immediately began contacting 

human rights lawyers, the group 

of 12 children and 6 adults never 

made it here. On 10 February 2017, 

their boat engine failed, the current 

carrying them into Indonesian 

waters, where the boat hit rocks and 

began to sink, resulting in them 

losing everything. Rescued off the 

Java coast by Indonesian authorities, 

they were twice interviewed by 

the UNHCR, which has since 

recognised them as refugees. 

As Loan and another 

mother, Tran Thi Lua, 

explained, they were 

facing imminent lengthy 

prison sentences, with the 

police threatening to beat 

them for speaking out to 

foreigners. Both insisted 

they would rather commit 

suicide by jumping into 

the sea than be jailed in 

Vietnam, where they would 

be punished as repeat offenders: 


ENVIRONMENT 

under the Vietnamese penal code the 

maximum sentence is now 15 years. 

I have continued my involvement in 

their struggle for freedom, visiting 

them in Jakarta in June 2017 during 

the over nine months they spent 

in detention and trying to support 

the children’s education. Now in 

community housing, they are still 

not allowed to work. While less than 

one per cent of refugees under the 

UNHCR’s mandate are resettled 

each year, and of those identified 

as in need of resettlement, more 

than 85 per cent are not resettled 

at all, I remain hopeful that these 

families will eventually build a new 

life elsewhere, advocating for their 

private sponsorship to Canada. 

I would never have believed that 

one person can make a difference. 

But social media has changed 

that. After all, I always remember 

the saying from the Talmud: 

“Whoever saves a life is considered 

as if they saved an entire world” 

(Sanhedrin 4:1 (22a)) (21.30)). 

Emanuel Synagogue member Shira 

Sebban is a volunteer refugee advocate 

and writer. Shira regularly visits asylum 

seekers in Villawood Immigration 

Detention Centre as a member of SASS 

(Supporting Asylum Seekers Sydney). 

She recently had her first book published, 

“Unlocking the Past: Stories From My 

Mother’s Diary”, about Israel in the mid- 

1950s, based on her mother’s diary, which 

was only discovered after her death. 

29

BE THE CHANGE 

Daphna Levin-Kahn 

One of Emanuel School’s main 

values is to teach our students the 

importance of Tikkun Olam. One 

of its main goals is that an Emanuel 

graduate is a true global citizen 

who sees their role in the world 

through Jewish lenses. Our hope is 

to be able to nurture the next Judy 

Friedlander, the next Shira Sebban. 

In Jewish Studies, we were getting 

good at having students think about, 

research and plan, EXAMPLES of 

how they would change the world 

for good, but rarely to put into 

action and DO this tikkun olam. 

It was a dream of mine of the past 

few years to combine community 

service with Jewish textual learning 

in the Jewish Studies courses. And 

so the Year 9 Jewish Studies Elective, 

“Be The Change” (BTC), was born. 

I had met Nehama Werner at 

Limmud Oz – which is always 

a great networking opportunity 

for me! Having mentioned my 

dream, Nehama told me about 

the 2 schools she and the Emanuel 

Synagogue Social Action Committee 

were involved in. Nehama kindly 

contacted the principals of both 

schools and helped me get in touch. 

Although both principals were happy 

to set up the collaboration, David 

North, from Chifley Public, was very 

keen and his school schedule worked 

perfectly with our timetable this year. 

To get the course going, Nehama 

ran preparation lessons for my 

class, and StandUp ran a cultural 

awareness session where we practised 

one-on-one reading techniques. 

This semester, the BTC students 

have volunteered at Chifley every 

two weeks, have helped out at 

Thread Together’s warehouse and 

Randwick shop and will spend 

time with residents at the Monte 

in Randwick later this term. 

It has been fascinating to read the 

Student journals - before, during 

and after each session, and to watch 

as they grow in confidence and 

understanding of what it is they are 

doing for others, and what these 

actions are doing for themselves. 

On the days when we are not 

out helping in the community, 

we explore various Jewish texts, 

connecting Jewish understanding 

of Education, obligation to help 

others, the importance of clothing 

etc. to our actions. Thus students 

begin to see “Tikkun Olam” can be 

deeper than “social action” when it is 

combined with a Jewish perspective 

on each matter. We also learn about 

modern day “normal people” who 

step up to make real difference such 

as Muzafar Ali, (“The Staging Post”) 

a photographer who helped build 

the first refugee school in Indonesia, 

and comparing Malala with Rabbi 

Hillel, both of whom put their lives 

on line for the right to an education. 

My thanks to Nehama and the 

Social Action group for helping 

make my dream a reality! 

Can we call it a success yet? The 

principal and teachers at Chifley 

want to keep our relationship going, 

our students look forward very 

much to the next time and their 

students now cheer when they see 

the Emanuel crew walk in! 

BREAKFAST MITZVAH 

Peter Keeda 

My project is very simple to run and 

very effective. We are group of friends 

who meet once a week for breakfast. 

That in itself is not that unusual, in 

that many groups of friends meet 

regularly for a catch up and meal 

together. Our group has known each 

other for about 60 years, and we have 

been having breakfast together every 

Wednesday for the past 15 years, 

except, of course on Yom Kippur. 

And for the past ten years everyone 

puts in $2 each week; you contribute 

whether you attend or not! This 

kitty accumulates over a month 

and then is transferred to KIVA . 

We are usually 8-10 diners which 

means $70-80 per month. 

KIVA (www.kiva.org) is a webbased 

organisation that collects and 

distributes funds for micro-loans 

throughout the world. To date it has 

30

distributed A$1.7 billion (US$1.2 

billion) with a repayment rate of 

97%!! In lending money to KIVA 

you get to choose to whom the 

money is lent with a huge choice 

of destinations. Our group chooses 

primarily women’s groups, and we 

have had three main destination 

countries: Cambodia, Mozambique 

and Guatemala. Loans are usually for 

about A$1,000 each, guaranteed by 

communal groups – collateral, in the 

usual banking sense, is not required. 

What is truly amazing is that 

from that $2 per week we have 

deposited in KIVA over A$13,000, 

and because the loans are rotating 

we have lent over A$83,000!! 

So simple, so effective, and no one 

minds the extra $2 for breakfast! 

ASHANTI BELLINGEN STYLE 

Tashi Keeda 

In May 2018, I had my Bar 

Mitzvah, and as part of that I 

chose to host a community meal. 

As a young child, my family lived 

in Tel Aviv, near a market, and we 

met some people who worked at a 

place called Shanti House. Every 

week volunteers from Shanti House 

collected the left over food from the 

market and made a huge, free Friday 

night dinner for the street kids of Tel 

Aviv. They put together a cookbook 

called “Not By Food Alone”, which 

we brought home, and often use the 

recipes for Friday night dinners. 

As part of my Bar Mitzvah I wanted 

to try and do the same thing in 

my town – offer a good meal and 

a safe place for kids who might 

not always have it. Together with 

my mentor, Linda, we created a 

dinner at our local Youth Hub, 

with posters and social media 

used to advertise the event. 

Food suppliers happily donated, and 

members of the community offered 

their help, making me feel proud 

that these are the people who live in 

my community. I chose the recipes 

and tried to work out the quantities 

we might need – which was pretty 

hard because we didn’t know 

whether 4 or 40 kids would turn up. 

On the big day, we cooked up pots 

of vegetable curry, spicy chicken with 

rice and salad, and chocolate mousse 

and challah of course … 

and then setting up the 

room with tablecloths, 

candles, flowers – and 

then THE WAITING… 

4pm: School ends and a 

few kids started coming 

into the Hub. It all started 

to feel real. Not that I was 

nervous. Okay - maybe I 

was a little nervous. Maybe even a 

lot…Would anyone come? Would 

they like it, or think it was a dumb 

idea? It was a big lesson for me in 

the difference between stressing, or 

just accepting that there was nothing 

I could do to change anything, and 

that the right people would be there. 

5pm: I get a bit distracted, I 

start talking to people outside. 

Linda takes me aside – I need to 

focus, I am the host and if I have 

a good time that’s a bonus, but 

my job right now is to host. 

6pm: 55 humans (mostly kids) 

and one dog gathered in the room 

and sat at the long dining table. I 

nervously stood on a chair to 

thank the suppliers and everyone 

who helped, and everyone who 

came. And the rest was a blur of 

noise and food and laughter. 

There was a great feeling of 

happiness. I felt like I did something 

really good, and the best part of that 

feeling was that it wasn’t about me! 

The name of the cookbook is Not 

By Food Alone, and one of the main 

ideas behind Shanti House is that 

good food, made with love, is a 

great starting point for building 

community and a sense of self-worth. 

I think we all went home feeling 

nourished in our bodies and our 

spirit, and I think the proof of that 

is the question that keeps getting 

asked: When is it happening again? 

Our hope is that this becomes 

a regular event and more kids 

join me in the kitchen and get 

to share the feeling of both 

giving and receiving. 

31

RED CROSS BLOOD DONOR 

Tony Faust 

I am a long term Plasma and 

Blood Donor. In early February 

2018 I made donation No 250, 

and as of this month I have 

made over 265 donations. 

I would encourage any EMANUEL 

members and their family between 

the ages of 18 and 70 and are healthy 

& well to think of becoming a 

donor, as you may be able to save 

someone’s life with your donation. 

You may never know, or ever meet, 

but the feeling is great knowing 

you have made this life saving 

commitment. It only takes one 

hour to donate every 3 months. 

BOOMERANG PROJECT 

Jeffrey Mymin 

In 2001, with much trepidation, 

a friend and I decided to start an 

organization to raise funds for HIV- 

Positive Aids orphans in South Africa. 

Our first function was successful, and 

we have replicated it yearly ever since. 

Fortunately, we have accumulated 

some substantial donors, and have 

now raised nearly one million 

dollars. We started with one child 

in a small-holding, and there are 

now two complete villages housing 

about 150 kids. The Rehoboth Trust 

is now the largest organization of its 

kind in South Africa and is used as a 

model for other NGO’s. It is run by 

dedicated missionary’s. Some of the 

kids have now finished school. We 

have been very grateful to be involved 

in such an outstanding project. 

CAMPS INTERNATIONAL & 

GENNAROSITY ABROAD PROGRAM 

Simone Rappaport & 

Elia Gil -Munoz 

Experience is a word used so 

broadly, but being able to share a 

summary of our experience with 

the Jewish community, many of 

whom have done amazing work, 

we feel honoured. Being given the 

opportunity to travel to the other 

side of the world, work, meet, share 

and learn with so many people, all we 

can say is an enormous thank you. 

Our gratitude and appreciation to 

those we had the honour of working 

with in Kenya, puts us into a place of 

thought and action. Kenya not only 

opened our eyes to a new perspective 

on our world, but allowed us to take 

away a proper understanding and 

appreciation for simple things we are 

given such as transport, food, water 

and a basic education. It’s so easy to 

hear and learn about concepts such 

as poverty and starvation, but to see 

it with our own eyes and witness it 

first hand, teaches us a whole new 

and different lesson. As our trip 

continued, we took in the gratitude 

of the people we met and the skills 

we learned. We took this home and 

took it upon ourselves to ensure 

that our actions matched our words, 

determined to continue to give 

those we met and worked with the 

justice they deserve. We were able to 

refurbish a primary school, build crop 

fences, medicate cows and goats along 

with restoring waterholes in animals 

game parks/reserves, along with 

many other projects. Not only was 

this the most fun time of our lives, 

but it was three weeks filled with 

education, work and appreciation for 

everything we have, and everything 

we had the opportunity to do. 

Returning home, we knew that our 

journey hadn’t ended. Physically 

leaving our tools behind, didn’t 

mean we left our attitude, spirit and 

connection behind, and we have 

brought this back home. Telling 

and sharing our story with friends, 

family and community meant that 

we could bring our experience to 

others, and continue to live with the 

lessons taught, and spirit we gained. 

While it may sound clichéd, the 

phrase ‘life changing’ is the perfect 

explanation for our journey. Our 

journey started with the year 

of fundraising and preparation 

in advance. We learnt that not 

everything in life is handed to us on a 

silver platter, and that we are capable 

of achieving our own goals. Once 

our money had been raised, and our 

bags were packed, we stepped onto 

Simone and Elia in Kenya 

32

to that big plane and felt as if we 

made it. Not yet made it to Kenya, 

but made it to our life-changing 

experience. Arriving in Kenya and 

living there for three weeks was truly 

magical. Seeing a whole new part of 

our world, experiencing their culture 

and ways of living, lets us look back 

once we stepped back into our reality; 

none of that can be forgotten. That 

life changing experience has inspired 

us both (Elia and Simone) to take on 

future careers to continue to make 

a difference. “Once I finish school, 

I want to take on the career as a 

midwife and travel back to Kenya to 

work there” – Elia. “Once I finish 

school, I want to become a primary 

school teacher and eventually travel 

back to Kenya to teach and build my 

own school there” – Simone. We 

both feel honoured that we were able 

to share our life changing experience 

with the wider community, and feel 

so humble to be able to get up and 

speak to those who have also done 

amazing things. We believe that 

as young teenagers beginning to 

make small changes now allows us 

to continue making big differences 

and hopefully inspire others too. 

CONCERT FOR WHEELCHAIR 

Sheli Wallach 

As a family of musicians, we have 

often found that by giving to 

the community through musical 

performances, we can make a 

difference to people’s lives. This 

started many years ago in Israel 

when we raised money for university 

students who could not afford a hot 

meal a day. This has continued over 

the years leading up to this fundraiser 

to buy a lightweight wheelchair 

for a young Russian immigrant 

who contracted polio after being 

vaccinated as a child. The most 

incredible part of this event was the 

way the wider community 

came on board helping 

in any way they could. I 

believe that when people 

hear about a cause that 

touches their hearts, there 

is no limit to generosity. 

COMMUNITY 

{NEW MEMBERS} 

To welcome the stranger 

Dr Sean Baron Levi 

Ms Natalie Kaye 

Alon Joshua Olstein 

Ms Ronit Sharon 

Ms Lindsay Broughton 

Ms Mariela Brozky 

Sarah Christie 

Mr Luke Cohen & 

Miss Annabelle Golles 

Mr Martin & 

Mrs Ann Cohen 

Mr Richard Ernster 

Ms Bassina Farbenblum 

Mr Philip Feinstein 

Mrs Kelly Foster 

Dr Talia Friedman 

Mrs Terry Golombick 

Mr Daniel Hochberg 

Mr Serge Smagarinsky 

& Ms Milena Katz 

Mr Ryan Keller 

Mr Gidon Butow & 

Miss Gina Kezelman 

Mr Aron Kleinlehrer 

Dr Sarah Kummerfeld 

& Dr Matthew Pellow 

Ms Sue Lang Household 

Mr Adam & Mrs 

Orly Lifschitz 

Mr Daniel Rubinstein 

& Dr Ginni Mansberg 

Mr Stephane Marouani 

& Mrs Natalie Ball 

Mr Timothy Mills 

Ms Alice Moldovan 

Mrs Eleanor Moses & 

Mr Dean Leibowitz 

Mr Audrey & Mrs 

Estelle Olstein 

Romi Lee Olstein 

Rochelle Oshlack 

Ms Leisha Parker 

Mrs Zambella & Mr 

Bradley Plokhooy 

Miss Hannah Rapaport 

Mr Duncan Ross & 

Mrs Robyn Ross 

Mr David Salkinder 

& Ms Amanda Lyras 

Ms Susan Saxon & 

Mr Steven Fosbery 

Mr George Schneider 

Ms Anita Schwartz 

Miss Miriam Senecky 

Ms Rena Shein 

Mrs Sharon Snir 

Mr Keegan Sutherland 

& Miss Tayla Chatz 

Ms Emma Symonds 

Ms Katrina Symonds 

Mr Robert & 

Mrs Geraldine Symonds 

Ms Ellebana 

Rebecca Tyson 

Mrs Toby Van Koppelen 

Mr Adam Wasiel 

Mrs Vera Yavits 

33

{TZEDAKAH} 

Greater is tzedakah than all the sacrifices 

BEQUEST 

Ann Kirby 

$10,000 OR MORE 

Dr Jane Berger 

Mr Aaron & Mrs 

Margaret Ezekiel 

Mrs Judit Korner 

Ms Elenita Nicdao 

Mr John Roth & 

Ms Jillian Segal AM 

Mr Gary & 

Mrs Karyn Zamel 

$5,000 OR MORE 

Mr Lesli & 

Mrs Kirsty Berger 

Mrs Rosemary Block 

$1,000 OR MORE 

Mr Michael & 

Mrs Melanie America 

Mr Paul Louis 

Darin Bennett 

Mr Thomas Biller & 

Dr Anita Nitchingham 

Professor Graham 

Newstead A.M. & 

Ms Michele Newman 

Mr Peter & 

Mrs Edith Ryba 

Mrs Aliza Sassoon 

Mr Ronald & Mrs 

Gloria Schwarz 

Dr Ron & 

Dr Judy Spielman 

Dr Stephen & 

Mrs Anne Steigrad 

Mr Kai-Uwe & 

Ms Gabi Timm 

$500 OR MORE 

Mr Miguel & 

Mrs Petra Becker 

Mr Gabriel & 

Mrs Margot Blumberg 

Mr Robert & 

Mrs Julie Brown 

Professor Graham De 

Vahl Davis AM 

Dr Ron Ehrlich 

Mr Colin & 

Mrs Rosy Elterman 

Mr Adam & Mr Luc 

Marshall-Weinberg 

Ms Johanna Perheentupa 

Mrs Barbara & 

Mr Charles Simon 

Ms Elaine Solomon 

Ms Gul Tan 

Prof Anna Yeatman 

Mrs Anita Zweig 

UP TO $499 

Mr Reuben Aaron OBE 

& Mrs Cornelia Aaron 

Mr Garry & 

Mrs Carmel Abeshouse 

Mrs Nikki Abrahams 

Mr Laurence & 

Mrs Suanne Adelman 

Mr Peter Adler 

Mrs Ruth Adler 

Dr George & 

Mrs Janet Linton 

Ms Helena Ameisen 

Mr Sidney Antflick & 

Dr Jennifer Adelstein 

Mr Leo Apterman 

Mrs Ruth Bender 

Mr Peter Benjamin 

Ms Beverley Berelowitz 

Mrs Lilian Berley 

Mr Michael & 

Mrs Fiona Berman 

Dr Adele Bern 

Mr Joseph Bern 

Mr Michael & 

Mrs Linda Bloomfield 

Mr Peter Bloomfield 

Mr Lester & 

Mrs Frankie Blou 

Mr Anthony & 

Mrs Lisa Bognar 

Ms Sue Bognar 

Mr George Boski 

Mrs Tessa Boucher 

Mr Ron Bowen 

Mr Sidney & 

Mrs Julie Brandon 

Mrs Wendy & 

Dr David Brender 

Mr Rodney Brender & 

Ms Bettina Kaldor 

Mrs Shoshana Brenner 

Dr Rachael Kohn & 

Mr Thomas Breen 

Mr Andrew & 

Mrs Carolyn Crawford 

Dr Sacha Davis and 

Ms Minna Perheentupa 

Mr David Duchen 

Ms Belinda Epstein-Frisch 

Mr Raphael & 

Mrs Louise Glaser 

Dr John & 

Mrs Roslyn Kennedy 

Mr Philip & 

Mrs Lorraine Levy 

Mrs Ruth MacDonald 

Dr Michael & 

Mrs Cyndi Freiman 

Mr Howard & 

Mrs Jean Gelman 

Mr David & 

Mrs Karen Gordon 

Mrs Valerie Hosek 

Dr Peter & 

Mrs Rachel Isert 

Mrs Cynthia Jackson AM 

Dr Jason Kaplan & 

Mrs Jessica Sara Kaplan 

Dr Leo Robin Leader 

& Ms Shirley Leader 

Fiona Malca 

Ms Mary Levy 

Julia Axelrod 

Ms Annis Babb 

Mrs Bernice Bachmayer 

Mrs Alice Balog 

Ms Mary Banfield & 

Mr Morris Averill 

Dr Felix & 

Mrs Caroline Barda 

Mr Joseph Barda 

Ms Sandra Barrkman 

Mr Victor Baskir 

Ms Katarina Baykitch 

Kevin Beck 

Mrs Dahlia Brigham 

Mr Ian Brodie 

Ms Lorraine Camden 

Ms Dagmar Caminer 

Ms Janine & 

Mr Jonathan Cane 

Mr Barry & 

Mrs Randi Cantor 

Albert Carmon 

Dr Randolph Baral 

& Dr Melissa Catt 

Benjamin Celermajer 

Mrs Lynette Chaikin 

Mrs Anna Challis 

34

{...TZEDAKAH CONTINUED} 

Mr Darren & 

Mrs Hannah Challis 

Mr Garry & 

Mrs Michele Charny 

Mr Sam and 

Mrs Louisa Chipkin 

Ms Helen Clayman 

Anthony Cohen 

Rabbi Dr Jeffrey Cohen 

Mrs Wendy Cohen 

Ms Doris Cope Krygier 

Mr Max Crawford 

Ms Frances Cufar 

Mrs Jacqueline Dale 

Mr Albert Danon & 

Mrs Dinah Danon OAM 

Mr Rodney Davies 

Ms Ethel Davis 

Mrs Greta Davis 

Household 

Mr Edward & 

Mrs Irit Davis 

Mr Mark & 

Mrs Valerie Davis 

Mr Roger Davis 

Mrs Sally Davis 

Mr Stephen & 

Mrs Susan Denenberg 

Mr Maryo & 

Mrs Marianne Derofe 

Mrs Irene Deutsch & 

Mr Morris Symonds 

Ms Dahlia Dior 

Mrs Daphne Doctor 

Mr Isaac Douek 

Mrs Monica Drexler 

M Drinkwater & 

R Schnapp 

Mrs Christa Drummond 

Mrs Claire Dukes 

Dr Richard & 

Mrs Ellen Dunn 

Mr Martin Einfeld QC 

& Mrs Leone Einfeld 

Mr David & 

Mrs Barbara Eisenberg 

Ms Naomi Elias 

Mr David Emanuel 

Mrs Nicole Emdur-Apps 

Mr Jonathan Leslie 

& Ms Susan Engel 

Mrs Marlene Epstein 

Mrs Lili Errera 

Mrs Nicole Esra 

Mr Mark & 

Mrs Julie Faigen 

Mrs Sheila Faktor 

Mr George & 

Mrs Vera Faludi 

Mr Anthony Faust 

Ms Michelle Favero 

Mrs Eva Feher 

Mrs Zinaida Fettmann 

Lilian Finniston 

Mr Frank & 

Ms Judy Fischl 

Mr George & 

Mrs Anita Fisher 

Mrs Rosalie Fishman 

Ms Denise Fletcher 

Mr Shanon & 

Mrs Antonia Folden 

Mr Michael Folk 

Mr Jules Forgacs 

Mr David Freeman 

Mrs Valerie Freeman 

Dr John & 

Mrs Francine Freiman 

Dr Marcelle Freiman 

Mrs Karen Fried 

Mr Ernie Friedlander OAM 

& 

Mrs Lea Charlotte 

Friedlander 

Mr Graeme Friedman 

& Ms Tracey Segel 

Mr Joseph Furedi 

Mr John & Mrs Judy Gal 

Mr Bernd Garden 

Mr Lloyd Gayst & 

Mrs Tamara Fettmann 

Mr Ronald Gerechter 

Dr Robert & Mrs 

Eva Gertler 

Mr Brian & 

Mrs Susie Gold 

Mr Harold & Mrs Jill Gold 

Mr Alex & 

Mrs Greta Goldberg 

Mr Dan Goldberg & 

Ms Jody Tocatly Goldberg 

Mr Daniel Goldberg & 

Dr Alina Zeldovich 

Mr Trent Bartfeld & 

Ms Tanya Goldberg 

Prof Ivan & 

Mrs Vera Goldberg 

Mr David & 

Mrs Michelle Goldman 

Mrs Milly Goldman 

Mr John & 

Mrs Tova Goldstein 

Dr. John & 

Mrs Judith Goodman 

Mr Kim Gotlieb 

Mr Richard David 

Grant Household 

Mrs Elizabeth Green 

Mr David & 

Mrs Lynda Greenblo 

Mr Geoffrey Greene 

Mr Robert Griew & 

Dr Bernie Towler 

Ms Tracey Griff 

Dr Reg & 

Mrs Kathie Grinberg 

Faye D Levine Guskin 

Dr Mark Haber 

Dr Richard Haber 

Dr Graham & 

Mrs Judi Hall 

Benjamin Harris & 

Alyssa Severin 

Mr Edward & Mrs 

Gina Hart 

Mr Les Hart 

Mr Robert Harvey 

Mrs Gerda Hauser 

Mr Neville & 

Mrs Debbie Hausman 

Mrs Kathleen Hearst 

Dr Karen Arnold & 

Dr Drew Heffernan 

Mrs Lynnette Helprin 

Mr Michael & 

Mrs Anthea Hemphill 

Dr John & 

Mrs Joanna Hempton 

Mrs Acea Herman 

Dr Debbie Hill 

Mr James & Mrs 

Christine Hill 

Mr Andrew & 

Mrs Dee Hilton 

Mrs Susan Hirshorn 

Mr Ralph & 

Mrs Adrienne Hirst 

Mr Robert & Mrs 

Susan Hofbauer 

Ms Barbara Holmes 

Dr Hillel Hope & Miss 

Nicola Richards 

Mr Philip & 

Mrs Tessa Hoser 

Mrs Sheryl & 

Mr Mark House 

Mrs Jane Houston 

Mrs Tanya & 

Mr Anthony Igra 

35

{...TZEDAKAH CONTINUED} 

Mrs Rosalind & Mr 

Wayne Ihaka 

Mr Benjamin Isaacs 

Mr. Peter Israelski 

Mrs Claudette Jacobs 

Mr Kevin & 

Mrs Nicole Jacobson 

Justice Peter Jacobson 

Mrs Vera Jacoby 

Dr Jack Jellins & 

Mrs Maureen Jellins 

Jacqueline Joan Johnson 

Mr Barry & 

Mrs Dianne Joseph 

Mr Peter & 

Mrs Susan Kadar 

Mr Gabriel Kafka 

Mr Anthony Kahn & Mrs 

Judith Kahn Friedlander 

Mrs Vivian & 

Mr Chris Kalowski 

Lori E Kaplan 

Mr Barry & 

Mrs Pamela Karp 

Ms Judy Kater 

Professor Ilan Katz & 

Ms Julia Meyerowitz-Katz 

Mr Leslie & 

Mrs Sonia Katz 

Mr Steven Kay 

Ms Judy Kell 

Ms Tanya Kelly & Ms 

Melissa Dawson 

Alla Khait & 

Albert Sologub 

Justice David Kirby 

Mr Jack & Mrs 

Maxine Klarnet 

Mrs Toni & Mr 

Mark Kleiner 

Mr Daniel & Mrs 

Natalie Knoll 

36 

Dr Stephen & Dr 

Deborah Koder 

Mrs Evelyn Kohan 

Mrs Betty Kohane 

Ms Renee Koonin 

Ms Yvonne Korn 

Emeritus Prof. Konrad 

Kwiet & Mrs Jane Kwiet 

John Lam-Po-Tang 

Mr Harry Wrublewski & 

Ms Sara Landa-Wrublewski 

Mr Ephraim & Mrs 

Diane Landes 

Ms Sandra Lang 

Ms Magdalena Langer 

Mr Uri & Mrs 

Betty Laurence 

Mrs Nita & Mr 

John Lavigne 

Mr Solomon & Mrs 

Linda Lebovic 

Mrs Ilona Lee A.M. 

Ms Sylvia Lenny 

Mrs Barbara Leser 

Dr Mark Levi 

Mr Peter Mintz & 

Ms Belinda Levy 

Mrs Beth Levy 

Mrs Lynette Levy 

Dr Michael Levy & Mrs 

Renee Ferster Levy 

Mr Robert & Mrs 

Vivian Lewin 

Mr John & Mrs 

Jacqueline Lewis 

Dr Robert & Dr 

Ella Lindeman 

Mrs Erika Lindemann 

Mr Alex & Mrs 

Rosemary Linden 

Mr Maurice Linker 

Mr Peter & Mrs 

Anna Loewy 

Mr Sydney Lonstein 

Mrs Sylvia Luikens 

Dr Isaac & Mrs 

Denise Mallach 

Dr Linda Mann 

Mrs Renee Markovic 

Ms Judith McLallen 

Dr Mary-Louise McLaws 

Mr Henry Mendelson AM 

& Mrs Naomi Mendelson 

Mrs Inna & Mr 

Arkady Mirvis 

Mr Peter & Mrs 

Vivienne Mohay 

Mr David Morris 

Mr Gavin & Mrs 

Louise Morris 

Mrs Lilly Mosberg 

Mrs Helen Mushin 

Mrs Nicci Nahon 

Dr Leslie & Mrs 

Marcia Narunsky 

Miss Dianne Nassau 

Mr Michael Nemeth 

Thomas and Vivien 

Neumann 

Mr William & Mrs 

barbara Newman 

Mrs Johanna Nicholls 

Dr Raymond & 

Mrs Rose Novis 

Mrs Robyn Pal 

Ms Jane Parker 

Mr Shimon Parker 

Mrs Cecily Parris 

Dr David & Mrs 

Linda Penn 

Mr Barry & Dr 

Yvonne Perczuk 

Mrs Helen Perko 

Mr Patrick & Mrs 

Daniella Perriam Frisch 

Mrs Jacqueline Perry 

Mr Sergio and Mrs 

Olivia Polonsky 

Robert Postle 

Mrs Bertha Power 

Mrs Ruth Rack 

Ms Sandra Radvin 

Mrs Jennifer Randall 

Mr Kenneth Raphael 

Mr Wayne & Mrs 

Nanette Reuben 

Mr Stephen Richards 

Mrs Thea Riesel 

Mr Alfredo & Mrs 

Diana Rispler 

Sara & Martyn Roberts 

Mr Mikhael Nisner & 

Mr Barry Robinson 

Dr Ellis and Mrs 

Lyn Rosen 

Mr Marshall & Mrs 

Suzanne Rosen 

Mrs Deanne Rosenthal 

Ms Edna Ross 

Mr Albert & Mrs 

Arlette Rousseau 

Dr Brian & Mrs 

Andrea Ruttenberg 

Ms Vicky Ryba 

Ms Beverly Sacks 

Mr Michael Sanig 

Dr Regina Sassoon 

Ms Deborah Saunders 

Ms Julie Saunders 

Mrs Larissa Andelman 

& Mr Louis Schetzer 

Mrs Marianne Schey 

Mr Norbert Schweizer 

OAM & Mrs Sonja 

Schweizer 

Dr. Ilan & Mrs 

Shira Sebban

Mr Roger & Dr 

Eleanor Sebel 

Ms Agnes Seemann 

Mr John & Mrs Joan Segal 

Mrs Miriam Segal 

Mr Kevin & Mrs 

Yadida Sekel 

Mr Ariel & Dr 

Naomi Shammay 

Mr Tzion & Mrs 

Briar Shaoni 

Ms Ronit Sharon 

Dr Dorian & Mrs 

Elizabeth Sharota 

Ms Merril Shead 

Ms Eleanore Shenfield 

Mr Isadore & Mrs 

Brenda Sher 

Mr Brian Sherman AM 

& Dr Gene Sherman 

Mr Yakov & Mrs 

Ludmila Shneidman 

Professor Gary Sholler 

Mr Ian Perlman & Mrs 

Ruth Shteinman 

Oscar Shub & 

Ilan Buchman 

Mrs Regina Shusterman 

Ms Donna Jacobs Sife 

Mr Jeff & Mrs 

Naomi Silberbach 

Mrs Agnes Silberstein 

Ms Joleen Silbert 

Ms Judith Silver 

Mrs Marianne Silvers 

Dr Wendy Sinclair 

Mr Jeff & Mrs Fiona Singer 

Mr Michael Sirmai & 

Ms Rebecca Finkelstein 

Mr Anthony & Mrs 

Daniella Sloman 

Mrs Dora & Mr 

Jacob Slomovits 

Mrs Irene Smith 

Mr Harry & Mrs 

Yvonne Snow 

Mrs Jenny Solomon 

Mrs Neva & Mr 

Leo Sperling 

Dr Steven Spielman & 

Ms Natasha Figon 

Ms Lesley Spindler 

Mr Albert & Mrs 

Karin Stafford 

Mr Mark & Ms 

Carolyn Steinberg 

Tara Stern & Josh Same 

Dr Paul & Mrs Ellen Stone 

Mrs Michele Sultan 

Ms Tessa Surany 

Mrs Renee Symonds 

Mr Les & 

Mrs Suzaner Szekely 

Mr Michael Taksa 

David and Ronit Tassie 

Mr Alan & 

Mrs Eve Taylor 

Mrs Mildred Teitler 

Mr Tom Toren 

Mr Mark & 

Mrs Barbara Troitsin 

Mr Peter Ulmer 

Dr Michael Urwand 

Mrs Ericka Van Aalst 

Ms Jenny Van Proctor 

Mr Stephen & 

Mrs Edna Viner 

Mr Alan & 

Mrs Itta Vorsay 

Dr Eric & 

Dr Maureen Waine 

Mr Dorran & Mrs 

Tania Wajsman 

Mr Isaac Wakil 

Dr Alla Waldman 

Mr Irving Wallach 

Mrs Trudy Weil 

Mrs Ruth Weinstein 

Mr David Meyers & 

Ms Monique Werkendam 

Mrs Viola Wertheim 

Mrs Marta Weyland 

Ms Stephanie Whitmont 

Mr Phillip Wolanski AM 

& 

Mrs Suzanne Wolanski 

Ms Dianne Wolff 

Mr Gordon Woolf & Mrs 

Virginia Baker-Woolf 

Mr Harold & 

Mrs Lana Woolf 

Mr Maurice & 

Mrs Betty Zamel 

Leora Sibony - Let There Be Light 

COMMUNITY 

Mr Michael Zimmerman 

& Ms Justine Nolan 

Dr Dennis & 

Mrs Jane Zines 

and numerous other 

anonymous donors 

Emanuel Synagogue is extremely grateful to the 

NSW government for their generous support 

as part of the Community Building Partnership 

program. Visitors to our campus will have already 

seen the splendid new forecourt, gates and garden 

which this grant has been directed towards and 

with the support of our wonderful community has 

provided a beautiful oasis in the heart of Woollahra. 

37

{BIRTHS} 

Mazal Tov to 

Mr Yuval & 

Mrs Rebecca Bar-Sela 

M Drinkwater & 

R Schnapp 

Mr Jonathan & 

Mrs Leia Lewis 

Mr Ryan Polivnick & 

Mrs Natalie Polivnick 

Mr Daniel & 

Mrs Sophie Bloom 

Mr Jonathan & 

Mrs Amanda Daddia 

Mr William Daly & 

Mrs Claudia Goldblatt 

Carolyn Dorrian & 

Jean-Louis Potgieter 

Dr Talia Friedman 

Dr Paul Hamor & 

Dr Katherine Spira 

Rabbi Rafael & 

Mrs Rachel Kaiserblueth 

Lizeth Diaz Ibarra 

Mr Ricky & Mrs 

Jemma Lopis 

Mr Simon Marmot & 

Mrs Lucia Hwang 

Mr Patrick & 

Mrs Daniella 

Perriam Frisch 

Mr Gary Selikowitz & 

Ms Joanne Hayes 

Mr Anthony & 

Mrs Amy Shakinovsky 

Ms Nicole Linton & 

Mr Paolo Tremolanti 

{B’NEI MITZVAH} 

Mazal Tov to 

Nathan Lior Bognar 

Ryan Folden 

Teva Dave Porat 

Tobias Topolinsky 

Isabelle Sienna 

Payton Cahn 

Alix Cane 

Aden Isaiah Goodridge 

Joshua Nathan Leslie 

Coby Alex New 

Naor Benjamin Ross 

Joshua Henry Owen Smith 

Thomas Grant Sperling 

Charlie Trachtenberg 

Marley Whitcombe 

Miss Sara Zimmerman 

{MARRIAGE} 

To rejoice with the happy couple 

Tanya Kelly & Melissa Dawson 

Edward Einfeld & Chloe Rees 

Justin Spiegel and Catharina Hoschke 

David Larter & Jenna Bart 

Michael Weiss & Aaron Hughes 

Adam & Luc Marshall-Weinberg 

{DECEASED} 

To comfort the bereaved 

Judith Auerbach 

Erika Fulop 

Alfred Parker 

Fillip Tveshor 

Joe Barrington 

Marie Con 

Ronald Lewis Coppel 

Sophie Diamond 

Arthur Eizenberg 

Zita Evans 

Victor Fridman 

Francesca Marguerite 

Garfield 

Becky Goliger 

Leah Goodman 

Gary Samuel Kurzer 

Valerie Lonstein 

Robin Philip Nahum 

Judith Punin 

Rose Rosenfield 

Greta Silvers 

Oren Snir 

Carole Janice Solomon 

Jeremy Spinak 

Susan Szabo 

Giorgio Mario Ventura 

Else Weiss 

Gerald Wolff 

Rose Zwi 

38

COMMUNITY 

39

{SERVICE TIMES} 

Morning Minyan 

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

All service times are subject to change. Please check our website 

for any amendments to our regular services. 

SHABBAT SERVICES 

Erev Shabbat 

• 6:15pm - Masorti Service (New Sanctuary or Neuweg) 

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

Musical Beach Kabbalat Shabbat 

Saturday October 13, 20 & 27, 

7pm meet on the sand then Picnic Dinner 

- bring something vegetarian to share 

December 21, February 22, 2019 and March 22, 2019 

Email: orna@emanuel.og.au for location 

Shabbat Morning 

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

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

{CONTACT US} 

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

7 Ocean Street, Woollahra NSW 2025 

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

Call: (02) 9389 6444 

Email: info@emanuel.org.au 

Visit: www.emanuel.org.au 

Like: www.facebook.com/emanuel.synagogue 

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

Office hours 

Monday–Thursday: 9am–5pm 

Friday: 9am–2pm 

_______ 

Edited by Robert Klein with proofing assistance by Barbara Karet 

{THANK YOU} 

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

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

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

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

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

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

TELL Magazine December 2018

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