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Spot checks, sign-ins, sanitising, and social distancing – shuls get stricter

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Chief Rabbi Dr Warren Goldstein is calling on the South African Jewish community to go back to shul as COVID-19 protocols are in place, and shuls need the community and vice versa.

“Now, as we prepare to welcome in the year 5782, is the time to renew our shuls as active players, not spectators, and partners, not consumers. The community needs the shuls,” he wrote in his Rosh Hashanah message.

His message is echoed by Professor Efraim Kramer, a leading international expert in emergency medicine with a specialty in mass gatherings, and a member of the community’s medical advisory team. “Shuls are a safe place to be, and they are therapeutic psychologically, spiritually, and socially,” Kramer says.

In South Africa, COVID-19 regulations require shuls to implement social distancing, sanitise the hands of all attendees, and only allow entry to those wearing face masks. The limit on attendees per venue is 50 indoors and 100 outdoors. In addition, religious services must be concluded by 21:00.

According to Kramer, there are no other precautions applicable to shuls. If a campus has multiple structures, it can run several “venues” on campus. This would increase the total number who could attend services.

An eight-hour direct flight away, Israel has recently reinstated the tav hayarok (green pass), applicable to synagogues with more than 50 attendees. A green pass grants access to venues or events to those carrying documentation showing that they are vaccinated.

“Attendees should have either been vaccinated, have current negative test results, or have recovery certificates issued by kupat cholim [health and medical service providers],” says Jeremy Rosenstein, the chairperson of the McDonald International Shul in Netanya.

More than 2 000km from there, Hungary currently has no restrictive provision for interiors, so no masks are required. “Believers are free to decide whether or not to wear masks in synagogue,” says Robert Deutsch, the president of the Hungarian Orthodox Jewish community. “If the weather permits, they will keep the side entrances to their synagogues open for ventilation.”

Travelling north-west through Austria, Germany encourages virtual facilities for those whose age or previous illnesses places them in a high-risk group for COVID-19 infection. As per the regulations developed by the Central Council of Jews in Germany, each person must be separated by at least 1.5m during prayers. All objects in the synagogues should be disinfected regularly, and worshippers should have their own siddur and Chumash.

Journeying past the Netherlands and the North Sea, the United Kingdom has some rules specific to Rosh Hashanah. According to Mark Frazer from the office of the chief rabbi of the United Hebrew Congregations of the Commonwealth, guidelines state that the baal tokea (shofar blower) must have taken a lateral flow test and received a negative test on erev yom tov. Moreover, all attendees should take a lateral flow test on erev yom tov, and children’s services should be held in a separate building apart from the main shul.

Across the North Atlantic, the Canadian province of Ontario is in what its regulations refer to as “step three” due to 70% to 80% of adults being vaccinated with one dose and 25% vaccinated with two doses. The guiding principle of this step is to expand access to indoor settings, with precautions, including where there are larger numbers of people and face coverings can’t always be worn. According to Ontario official regulations, the capacity of indoor and outdoor religious gatherings is limited to permit physical distancing of 2m. Synagogues must post signs at all entrances so that individuals can screen themselves for COVID-19 before they enter.

Wayfaring south, the rapid spread of the Delta variant throughout the United States has thrown a spanner in the works for shuls. For many synagogues, the assumption until just a few weeks ago was that vaccines had made it safe to come back together in person. Now, preregistration, social distancing, and a live streaming option will be the norm. B’nai Israel Congregation, a modern Orthodox synagogue in Maryland, will be shifting services outside, eliminating the sermon, singing, and other traditional elements.

In Indianapolis, congregation Beth-El Zedeck is enabling social distancing by allowing each member to choose three in-person services over the course of Rosh Hashanah and Yom Kippur. Except for the clergy, all bimah traffic will be eliminated. The cantor will be the sole Torah reader, and in-person aliyot will be recited from a stand at the base of the bimah. Shofar blowing will be abbreviated and muffled by a face mask.

B’nai Jeshurun, a non-affiliated synagogue in Manhattan, isn’t allowing unvaccinated children to attend indoor services due to the risk of the Delta variant for children. All family and early childhood services will be outdoors and live-streamed. In the event of rain, these will be held virtually.

At Temple Shir Shalom in Michigan, the family service will be held at a local football field.

Ikar, a synagogue in Los Angeles, will offer tickets to members, who will be guaranteed a ticket to only one in-person service on Rosh Hashanah or Yom Kippur. For those who feel more comfortable gathering indoors in small groups, Ikar will encourage “watch parties” at private homes, where smaller groups of vaccinated members can gather to watch the live stream of services.

There is no uniform practice among congregations in Illinois, even though the community says it has the utmost concern for pikuach nefesh (saving a life). “Some congregations are hosting services virtually, some outdoors in-person, some indoors in-person, and some via a hybrid,” says Linda Haase, the senior associate vice-president marketing communications at the Jewish United Fund of Chicago.

In Illinois’ Congregation Beth Shalom, a conservative synagogue, the customary four-hour Rosh Hashanah and five-hour Yom Kippur morning services will be held in two consecutive two-hour shifts. Given the time constraints, Torah processions will be eliminated, and the sermon will be briefer.

Moving further south, synagogues in Mexico will generally have a percentage of attendees between 30% and 50%. According to Comité Central de la Comunidad Judía de México, people must register to attend a synagogue. The country has Orthodox and conservative (Masorti) synagogues. The latter won’t have attendees as they have decided to transmit services online.

On the other side of the Pacific, the Australian cities of Sydney and Melbourne are in lockdown. Therefore, no shul services will be taking place. If the lockdown is lifted, some of the likely precautions would be checking in via a QR code or mandatory sign in, a COVID-19 marshal on site, and spot checks and audits taking place on some shuls.

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SA Jewry’s pandemic response unique and robust, experts say

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The South African Jewish community’s response to the pandemic has been singled out as unique, efficient, and robust in an academic paper that tracks how the community galvanised itself from March to October 2020.

From the start of hard lockdown, “It became apparent to me that our response as a community was unusually speedy, pro-active, and comprehensive,” says Leah Gilbert on what motivated her to write the paper. “I was impressed with the fact that we used the expertise available among us to inform the community. In addition, the quick emergence of support programmes for people who were infected was unique.”

Gilbert is emeritus professor of Health Sociology at the University of the Witwatersrand, where she taught and researched health and disease in the social context for 35 years. Her daughter and fellow author of the article, Shirli Gilbert, is professor of Modern Jewish History at University College London, and academic director of the Sir Martin Gilbert Learning Centre.

The article has already been accessed almost 1 000 times online, a high number for an academic study of this kind. The authors hope it will be useful for understanding communal responses to the pandemic in South Africa and in other communities worldwide.

Of all the Jewish communities in the world, why did they decide to focus on this one? “During the first lockdown in Johannesburg, observing through my professional lens my society’s relationship to health and disease, I had the idea of documenting our community’s response to the pandemic,” says the elder Gilbert.

“It began with the first SA Jewish Report webinar with medical experts, and the subsequent dissemination and sharing of knowledge and activities,” she says. “I approached my daughter, whose research focuses on the South African Jewish community, and we started collecting relevant material.

“The community’s response to the pandemic spanned the gamut from physical and mental health to religious observance, home schooling, financial relief, food aid, and social-welfare support,” Gilbert says. “The common theme among the initiatives was the efficiency with which resources were mobilised, something possible only because of a robust and highly centralised pre-existing communal infrastructure and strong networks of social capital.”

In their paper, they note that, “The unique response of the South African Jewish community to COVID-19 must be understood within the larger context of the relationship between Jews and health. Scholarship suggests that Jews have a heightened concern for health relative to other groups.”

They also write that “unlike other diaspora communities, in South Africa, a great deal of emphasis has historically been placed on communal unity”. Another unique factor is that “following the transition [to democracy], communal investment in outreach has expanded significantly”.

“Taken together, the centrality of health, robust communal infrastructure, and strong community social capital against the background of the Jewish community’s particular positioning in post-apartheid South Africa helps to account for the uniquely co-ordinated, energetic, and multipronged nature of the community’s pandemic response.”

However, the community also faced many challenges during the pandemic. “The ageing nature of the Jewish community in South Africa meant that the percentage of vulnerable people was relatively high,” says the elder Gilbert.

“This higher risk profile helps to explain the motivation for the quick and powerful mobilisation of resources. There was some friction around the question of how support for Jewish communal welfare fitted alongside South African Jews’ commitment to broader South African society. On the whole, however, evidence suggests that community support for both ‘inreach’ and ‘outreach’ initiatives has been generous and widespread.

“The pandemic has also been difficult for this community in particular because of the extent to which Jewish families are dispersed across the world, which meant long periods of time for families to be apart.”

Another challenge has been resources, especially financial. As they write, “despite the robustness of the community’s infrastructure and its still considerable resources, there are concerns about its long-term health and prospects. On 19 June [2020], the Chev [Chevrah Kadisha] was forced for the first time in its 132-year history to call for emergency financial support. Its work in both residential care and financial assistance – sectors especially impacted by the pandemic – left it severely exposed, and with almost no state support and overwhelming reliance on private donor funds, it was placed under unprecedented strain.

“The community remains highly vigilant, and co-ordinated leadership continues to be delivered by the South African Jewish Board of Deputies, the office of the chief rabbi, and the Chevrah Kadisha, together with other organisations and in partnership with Jewish experts,” they write in their conclusion. “Some cracks, however, are already beginning to show. The extent to which it will be possible to retain the strength and co-ordination of these responses as the pandemic’s severe effects persist remains to be seen.”

They researched their subject by collecting data from all issues of South African Jewish publications during the period under study (March to October 2020). This included the SA Jewish Report, the Cape Jewish Chronicle, Jewish Life, and Jewish Affairs, as well as websites, social media, and other public communications of major communal institutions, the office of the chief rabbi, and Jewish-led relief initiatives and organisations. “The analysis of the data took two months, after which we wrote up the article itself,” says the younger Gilbert.

The SA Jewish Report was one of their prime resources, “since it provided granular detail of what was happening on a weekly basis, both events and ongoing discussions and debates. The SA Jewish Report webinars were also key as they were helping to provide support and access to information that the community needed,” she says.

Asked how they think the South African Jewish community will emerge from the pandemic, they say, “The conclusion [of the paper] is a paradoxical one. On the one hand, the article emphasises the robustness of the community’s infrastructure and its considerable resources, which have allowed it to mount an impressive response to the pandemic.

“On the other hand, the enormous challenges posed by the pandemic have also heightened existing feelings of precariousness and vulnerability within the community. The economic future of largely self-funded Jewish communal organisations is uncertain, emigration is ongoing and possibly increasing, and the self-employed (among whom Jews are strongly represented) have been hard-hit,” according to the elder Gilbert.

Asked if they will conduct research on the South African Jewish community in future, the younger Gilbert says, “My historical research on the South African Jewish community is ongoing. I’m working on a study of German Jews who came to South Africa in the 1930s, as well as a special journal issue on South African Jews co-edited with Professor Adam Mendelsohn. In October-November 2021, I’ll be teaching a six-part online course on Jews in South Africa for the Sir Martin Gilbert Learning Centre. Everyone is welcome.”

  • The academic paper can be accessed by searching “South African Jewish Responses to COVID-19” on Google.
  • The Sir Martin Gilbert Learning Centre course can be accessed by looking at the “What’s On” tab on www.sirmartingilbertlearningcentre.org

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JNF-SA trail commemorates “Great Jewish Escape”

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Between 1945 and 1948, up to 300 000 Holocaust survivors and Jewish partisans were rescued across war-ravaged Europe in preparation to enter British-occupied eretz Yisrael before the declaration of the Jewish state. Yet, the remarkable achievements of the Bricha (escape or flight) Movement have been all but forgotten in Israel today.

The Jewish National Fund of South Africa (JNF-SA) is trying to change that by creating the Shvi Bricha walking trail in the Carmel mountain range in Israel’s north. It symbolises the thousands of kilometres traversed on foot by the Bricha Movement to freedom.

The Bricha – the Great Jewish Escape – was the topic of a webinar hosted by the JNF-SA and the South African Zionist Federation last week.

Pre-eminent Holocaust historian Professor Yehuda Bauer wrote one of the only books on the Bricha, published in 1974. He explained how in July 1944, Abba Kovner, a Jewish partisan commander, travelled to Soviet-occupied Vilnius in Lithuania to convince the authorities to let the Jews leave.

“It was a hopeless endeavour,” said Bauer. Zionist youth movements became active leaders in the Bricha, the clandestine, underground movement to rescue partisans (and later, survivors and those who were hidden) to smuggle them out of Europe.

After the war, millions of people were on the move throughout Europe. At first, there were no separate displaced persons camps for Jewish survivors, and they had to fight for recognition of their Jewish national identity. The Bricha Movement was central to these efforts.

In September 1945, the first shlichim (emissaries) from eretz Yisrael arrived in Europe to co-ordinate the Great Jewish Escape. One was Tzvi Netzer, himself an escapee from Europe just two years before, proficient in German, Hebrew, Russian, and Yiddish. Bricha leaders had to bribe many border officials across Europe to allow people to pass into different countries, from Poland to Romania, Yugoslavia, Czechoslovakia, and Allied-occupied Germany and Austria. They needed graphic designers to forge visas and other official documents. Sometimes, the Jewish groups pretended to be Greeks returning home. They spoke Hebrew, passing it off as Greek to the none-the-wiser Polish authorities. The entire operation was funded by the Joint (the American Jewish Joint Distribution Committee).

Many gathered in displaced persons camps, and then eventually moved on to Greece, Italy, and France and then on to eretz Yisrael by ship as part of “Aliyah Bet” in defiance of the British naval blockade curbing Jewish immigration before 1948.

“It was absolutely amazing,” said Bauer. “It was the largest illegal mass movement in Europe in the twentieth century. Without the Bricha, there would have been no state of Israel. The Holocaust almost destroyed the hope of a Jewish state. Vast numbers of potential immigrants were killed. The displaced persons camps and the Bricha put pressure on the British and United States to help create the state.”

Professor Avinoam Patt from the University of Connecticut is the author of Finding Home and Homeland: Jewish Youth and the Bricha after the Holocaust. He noted that about 75% to 80% of Holocaust survivors were aged between 17 and 35. Most had lost their entire families and their homes. They faced enduring antisemitism in Europe (such as the devastating Kielce pogrom in Poland in 1946) and had to take control of their lives. With other avenues closed and feeling unwelcome in Europe, many embraced Zionism, helping to revive Zionist youth movements decimated in the war. Some set up kibbutzim – communal farms – in Europe, to learn agriculture in preparation for aliyah.

“The Bricha Trail is now an open-air museum and major educational tool of the Great Jewish Escape,” said Dr Omri Bone from the Keren Kayemet L’Yisrael, the JNF-SA’s parent body. He lauded JNF-SA for its efforts to make this become a reality.

Dr Miri Nehari, a clinical and educational psychologist, is the chairperson of the Bricha Legacy Association in Israel. She is the daughter of Tzvi Netzer. “The Bricha isn’t known, spoken about, or researched in Israel,” she said. “The Shvi Habricha is the only commemoration for the Bricha Movement. The association receives no funding from the state. Its main argument is that it didn’t take place on the soil of Israel.” She says the neglect of the Bricha reflects a deeper ambivalence about the Holocaust and its role in the formation of the state of Israel.

Hopefully, JNF-SA’s efforts will start to change all that.

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Taliban takeover – a booster shot for radical Islamists

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The rapid assumption of power by the Taliban in Afghanistan as the United States (US) withdrew its forces will have ramifications far beyond Central Asia, not least for Israel, according to veteran US diplomat and academic Ambassador Dennis Ross.

Ross, who advised the Clinton and Obama Administrations, was interviewed by Carly Maisel in a Lockdown University webinar, broadcast by the Rabbi Cyril Harris Community Centre on 28 August.

“Begun in 2001, Afghanistan was the longest war in US history,” Ross said. “Afghanistan is known as the ‘death knell of empires’, as discovered by the British, the Soviets, and now the Americans.”

President Donald Trump wanted the US out of Afghanistan, what he called a “forever war”. From a high of 150 000 US troops, there were just 2 500 remaining when Joe Biden assumed office in 2021. He, too, was determined to leave Afghanistan. In spite of investment of more than $85 billion [R1.2 trillion] in the Afghan army over 20 years [and more than $1 trillion (R14.6 trillion) spent on the war in total] “there was massive corruption and poor morale. It was a hollow force,” Ross said.

After being vanquished in just six weeks in 2001, the Taliban melted away, bided its time, and regrouped, drawing support from local populations and neighbours such as Pakistan. “Afghan governments looked like foreign implants; they were corrupt and lacked credibility. This helped the Taliban gradually rebuild itself,” said Ross.

The new Taliban government wants international support and recognition. It has therefore sought to project a more moderate image than it had in its first stint in government from 1996-2001. Its pronouncements about being more tolerant towards women’s rights, for example, don’t convince Ross.

“The risk is that the Taliban victory acts as a recruitment tool – a booster shot for radical Sunni Islamists. They have portrayed the US withdrawal as a great victory on social media. They want to show they’re back in business,” said Ross.

So what effect will it have on the region and wider international community?

Iran has a history of hostility and suspicion for the Taliban. They almost went to war in 1998, after the killing of nine Iranian diplomats by the Taliban. Also, the Taliban are radical Sunni Salafists who see Shia Iran as heretics; neither side is tolerant. The Taliban has profited from the opium trade from Afghani poppy fields, fuelling drug addiction in Iran.

Nevertheless, the two have been building a relationship over the past few years, including Iran arming the Taliban. “They have a shared desire to see the defeat of the US everywhere, and seek its humiliation,” said Ross. “Their commentary has been gloating.” He predicts that the new Iranian government will be even more confrontational with the US, and will “want more, for less” in any renegotiated nuclear deal with the US and its allies.

Israel has received support from the US, which has resupplied weapons to Israel after the clashes with Gaza, and continued financial support. “But Israel has always told everyone that ultimately, it needs to depend on itself. This has always been part of the Israeli ethos. It will never ask the US to die for it. Israel will defend itself by itself. The American experience in Afghanistan has only deepened this sense,” said Ross. The security establishment wants the US to re-enter the Iran nuclear deal not because it thinks it’s a good deal, but so that it can buy the time Israel needs to stop Iran acquiring nuclear weapons, by force if needed.

Pakistan has provided sanctuary for Taliban leaders, partly to undermine Indian influence in Afghanistan. It has suffered heinous terror attacks by the Taliban, but sees everything through its struggle with India. The world must be wary of a nuclear-armed Pakistan, with growing radicalism.

Russia hasn’t rushed to recognise the Taliban government. It has kept its embassy open, and has a “wait and see” attitude. By conducting military exercises in the former Soviet republic, Tajikistan, President Vladimir Putin is sending a message to the Taliban and other radical Islamists: don’t mess with us, according to Ross. But, “Russia, too, will celebrate every US defeat.”

China may seek to exploit large lithium deposits in Afghanistan, but it, like Russia, fears Islamist insurrection in its vast territory. Getting to the lithium would require major investment, and China may incorporate it into its “Belt and Road” initiative – a grand plan to build supportive infrastructure on China’s main trade routes.

“China and Russia will seek to take some advantage, but will both tread carefully because of profound suspicion of the Taliban,” Ross said.

Looking ahead, Ross said there could be civil strife within the Taliban. “We may face a mess for some time to come in Afghanistan. I’d love to say we achieved something, but at what price? We hoped we would see competence after the chaotic dysfunction of the Trump presidency. It sure doesn’t look like it. We’ll need some foreign policy successes.”

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