NETZER AUSTRALIA'S HIGH HOLIDAYS CHOVERET

5781 Welcome! Va'ad Chinuch Shana tova and welcome, everyone! We are Noa, Jess and Tahlia, Netzer Australia’s Va’ad Chinuch (education committee) for 2020. Inspired by our sibling snif (branch) in the United Kingdom, RSY-Netzer, we have compiled the following choveret for you all as a gift for 5781. It features pieces of writing from Netzer community members from across the globe and spanning different walks of life.

We're launching in the wake of an immense international loss, the passing of Supreme Court Justice Ruth Bader Ginsberg. May we continue her legacy in advocating for justice, and may her memory be a blessing.

We would like to acknowledge the following First Nations; the Boonwurrung, Woiwurrung (Wurundjeri) and Wathaurung (Wadawurrung) peoples, the Eora Nation, and those of the Ngunnawal and Ngambri peoples. These peoples are the Traditional Custodians of the lands on which this newsletter was edited. We pay our respects to elders - past, present, and emerging. We have all benefited from their knowledge and custodianship—and the prosperity of “Australia” has come at the cost of the near-destruction of their nations. Take this moment to close your eyes, acknowledge and feel Country around you. Indigenous Sovereignty was never ceded. This is and always will be, Aboriginal Land.

Happy reading! Love, Your 2020 Va’ad Chinuch

Noa Jess Tahlia 04 What Has Netzer Australia Been Up To?

05 Dvar for Rosh Hashanah

06 Rochy B Lives Her Kvutzah Dreams

07 A Netzer Leader's Journey

08 Meme Culture & Proggy

09 Nicki's Year As Our Netzer Mazkira

N E T Z E R

C H O V E R E T 5781

10 Climate, Justice &

12 Colour In Page

13 Shnat Lessons From Home

14 Israel-UAE: The " Accord"

15 Justice, Music & Language in Israel

17 Community Spotlight: Rafi

18 Feminism & Judaism: The Female

20 Gallery: Winter Camp Picture Search

21 Netzer High Holy Days Events! What Has Netzer Australia Been Up To? Tahlia Bowen

As the colourful, promising signs of Spring begin to emerge and our turbulent 5780 comes to a close, we have the chance to cast a reflective eye on Netzer Australia’s past few months.

Netzer Australia began 2020 with big visions; outreaches to Progressive Jewish youth in smaller communities within Australia and potentially Asia, and the intention of forming a “Tikkun Olam Crew”, encouraging our senior participants to engage in regular social action projects outside of the Jewish community. Of course, alongside all of our sibling sniffim, COVID-19 proved a significant spanner in the works for all of these plans. Nonetheless, through many a Zoom call, our wonderful Each year, Netzer Australia launches a “Netzer leaders and chanichimot were able to quickly Appeal” to fundraise among our community adapt to the online space. In July, we were able members. Speaking candidly, alongside our to run a successful online winter camp, which neighbouring not-for-profit organisations, brought together over 150 chanichimot and Netzer Australia took a financial hit in the face madrichimot from across Australia. We also ran of COVID-19. Given this, our incredible weekly online peulot, and Sprout - our monthly hanhagah, leadership body and shlichim Netzer Kabbalat service (formerly held worked extra hard in the lead up to this year’s in-person in Melbourne) - has also moved online, Appeal. On Sunday the 13th of September, we becoming the highlight of each month. Sprout hosted a “Callathon”, where our leaders spent has guided Netzer Australia’s chaverim through the day contacting our incredible community 2020’s unpredictability by transforming each members and inviting them to support us. We participant's home into a space of community, have been deeply touched by the support of prayer, and connection each month. Our next our Netzer Australia community, which allowed Sprout service will be held on the 25th of us to exceed our original fundraising goal in September, and we would love to welcome any one day. new members. If you're interested in joining, please visit Netzer Australia’s Facebook page. Netzer’s 5780 Appeal spotlighted the expansive and generous nature of our With the transition to online education, Netzer community. While we don’t doubt that more Australia has encountered multiple lessons and challenges lay around the corner in 5781, the developed revised visions for our future. The support of our community has left us entering ease with which our community has been able to the new year with excitement for the engage with one another from the comfort of adventures ahead. their own homes has even inspired us to dream up the idea of a “Virtual Snif”. Hopefully launching in 5781, the “Virtual Snif” will facilitate semi-frequent Progressive Jewish engagement for youth in Australia’s smaller communities and in neighbouring countries.

4 Dvar Torah for Rosh Hashanah Ada Keren Black

Rosh Hashanah features one of the most unsettling of all Torah portions – the Akeidah, known in English as the Binding of . (No, not the video game, but yes, its inspiration.) The Torah tells us that God commands Abraham to ritually murder his son Isaac, as the ultimate test of faith. Abraham agrees, leads his son up the mountain, ties him up, whips out the knife – but just in the nick of time, an angel pops out and says, “Only joking! Here, sacrifice this ram instead.” Well, not only joking. It certainly wasn’t a joke for Isaac!

Why then? What is this doing in our venerated Torah? How could anyone look at stories like this and decide that the God featured in them was all-good, kind and compassionate?

There are many possible interpretations, which I’ve often discussed with fellow Netzerniks and with my family. One could be that in fact he failed the test, through not managing to stand up to the ultimate authority (until a different authority figure came in to tell him to). He already very effectively stood up against God in the case of Sodom and Gomorrah, bravely challenging, “Shall not the judge of the whole Earth do justice?”, so it’s notable that he doesn’t manage on this later and much more personal occasion. Perhaps the lesson is to seriously consider what sacrifices you’re making, and if they’re for good enough reasons. In this ever-increasingly complex modern world in which we live, many of our choices are sacrifices in one way or another – of time, goals, money… Choose wisely, and take care not to hurt others through your choices. found another avenue from Rabbi Michael Lerner’s excellent book . Rabbi Lerner suggests that there are actually two distinct voices of “God” in the text. The voice which tells Abraham to sacrifice his son is “ha’elohim” – which is a term commonly used to refer to God, but also could reasonably be translated as the gods. He then identifies the voice which tells Abraham to stop as YHVH, the mysterious name of God whose pronunciation is now lost to us. Lerner suggests that “ha’elohim”, the gods, implies a connection to the polytheistic society of Mesopotamia that Abraham lived in. This was in some ways a cruel society, and it practiced human sacrifice. Abraham has very viscerally suffered at the hands of this society. Lerner relates a wherein Abraham is cast into a fire by Nimrod, their ruler. He is miraculously saved from physical harm by God, but (as the rabbi suggests) perhaps not from the mental harm and trauma that such an experience would engender.

So if we take this midrash on board: Abraham, having suffered in this oppressive society, hears a voice telling him to make his son suffer like he has. And at the last minute, he hears a divine voice telling him things can be different. We don’t have to pass pain on, we can remake the world to be fairer and better.

Now, of course, I’m not saying that suffering abuse excuses abusing other people. (I’m not one of those filthy Severus Snape-defenders.) What I am saying is that none of our foremothers or forefathers (sadly we haven’t yet found reasonable suggestion from the tradition of nonbinary Jewish ancestors) were perfect. And that perhaps a lesson to take from the Akeidah, and a way to relate to a difficult story, is to remember that nothing is ever set in stone. “It is what it is” is a lie, or at least not the whole truth. The other half is, “but it can be different.” Even when it seems too late. 5 Rochy B Lives Her Kvutzah Dreams Rochelle Braverman

But it is a combination of all these things that allow us to see each other as full and complex Shalom Netzer friends, people that deserve empathy and love. Maybe I’m a bit of a romantic, but Netzer always It’s been a while since I've been able to think taught me to dream big and to trust the world. As about my life through some forest green lenses. my icon and our collective chalutza (pioneer) And while for now I remain impartial as I hold up Senesh said, “ and Socialism were the AZYC umbrella, Netzer Australia will always instinctive within me, even before I was aware of hold a big space in my heart. them. The foundation was a part of my very being, and my consciousness merely reinforced my In 2016, due to the encouragement and support I instinctive beliefs even before I knew their received from my amazing madrichimot, I went designations, or had the means of expressing on Shnat (btw Zionism rules!). Experiencing and them.” learning about the complexities and harsh truths of the world in Israel, I came home with an Now I do have the means of expressing them, intense love of people and an appreciation of all armed with training from my nine years of Netzer the mundane, wacky and definitely magical and my one year of Socialist living. In 2021 I plan realities of my world. I suddenly knew that I on making (I hope that if I keep bringing it wouldn’t be satisfied with my life unless I was up, I won't back out). My life needs not only sharing it with others. I needed to feel held up by radical sharing and openness, but also requires a others just as I was needing to hold others up. distinct Jewishness that marks my identity and leads me to make choices for myself (thanks So in pre-Covid 2020, I moved out of my Tikkun Olam!). This Judaism is inclusive, warm and parents’ house and dumped my clothes on the dedicated to making the world beautiful. I know floor of a vintage Caulfield North home. Matt, that without fighting for economic equality, the Katie and Hannah now share their bank end of Israel’s occupation of the Palestinian accounts, skin care, closets and this home with Territories, the destruction of the patriarchy, an me. We have melded our lives together in every end to systems that promote racism (I’m looking at sense, we celebrate each others’ wins and hold you police brutality) and the humane treatment of each other up through our losses. We challenge animals, we will never be able to live our lives as each others’ politics and listen to each other rant Jews freely and fulfilled. about the superiority of Progressive Judaism (that one is mostly me). However, it’s not all dancing So I’m packing up my shampoo, my Isaac Bashevis around a maypole and discussing Marxism (I did Singer novels (please read Enemies A Love Story) once construct a maypole for Katie’s birthday). and my optimism, and I’m going to do what Jews like Hannah Senesh have been doing for hundreds I would be lying if I said that living a lifestyle of of years. I’m going to hang out in an apartment complete accountability to others’ needs doesn't with some old and new friends and we are going have its challenges. I’ve needed to reconsider to radically share our lives and try to make Israel what my needs are and what my satisfiers are. our home. I’m not sure if it will change the world, For example, I had to decide whether or not to I’m not even sure if it’ll last forever, but I am sure buy my special and expensive vegan curl that if I want to feel like me, I need to do this. shampoo even though I would be the only one using it (I decided that I did need it) or if I Anyway Netzer fam, I need to get back to binge needed another pair of SKIMS bike shorts (I watching True Blood with Katie, but I’ve really decided I didn’t). And there are also the times enjoyed expressing myself and I hope to see you when we are forced to confront our emotional all at a Zoom High Holy day service very soon. vulnerabilities and express to each other what we are feeling or why we would want to stay in Yours forever, bed all day and hide from human interaction. Rochy B (radically missing Netzer) 6 A Netzer Leader's Journey Sal Janks

Around the middle of last year, all my friends’ shine, just in time for our painful goodbyes to dogs started dying. I remember the first very our third-years, who would finish leading and well, my friend Liat’s precious 17-year-old pug leave the movement. Snuffy. He died just before Winter Camp in July. Then went Max, my friend Leigh’s But though the end of last year felt like it was gorgeous Spoodle. After Snuffy and Max marked by loss, this year, my second year of died, every few weeks, I would hear about leading in Netzer, hasn’t been marked by loss another friend or someone my age on social at all. I know we are currently living in a media’s dog dying. Each time, I felt a little bit pandemic, but the beginning of this year felt older. It’s strange; many of these animals I like we were living in a new world. Those of us grew up with, and some, I didn’t. But that still involved in Netzer enjoyed our newfound feeling of oldness just kept coming. It was freedom within our new Mazkirut positions, much more profound than the feeling of being even more involved in the educational oldness I experienced when I moved to journeys of those we would be leading in Melbourne from Sydney after Shnat earlier 2020. We had so many new experiences in that year. I became more and more confused: such a short time; we felt empowered on a where were all the dogs going? Why was I new level, we went into our second year of feeling so old? uni, many of us got fringes for the first time. Now, starting to think about our last year in It took me until my own family’s 17-year-old Netzer, my year group has started dog Sophie died in November to realise. In brainstorming goals for next year. But much her last month, she was so sick but my family like the era of dying dogs and now the era of was so determined to save her. My parents the global pandemic, I’m sure our third year rented a drip from the vet and my dad leading will surprise us in ways that will at brought her to work with him every day in her times be difficult and strange but will bed. My brother, who had moved out of home eventually lead to beautiful growth. I realise in Sydney the year prior, came to be with now that no matter how much we plan, Sophie at our parents’ house most days. Our there’s bound to be something unexpected family truly held onto her until the last and currently unimaginable waiting to rip our moment. I video-called at least once a day to plans apart, forcing us to glue them back see her. together in a different way than planned.

And then she died. And suddenly it all made Netzer has allowed me to find comfort and sense: this was the start of a new phase of acceptance in this wild, unpredictable time life, our 20s. And it would be marked with the of life. Whether we are online, at a campsite absence of our childhood dogs. Our parents 10+ hours into Sydney and Melbourne would be true empty-nesters (even though throwing shaving cream at each other, or mine still have a very needy cat), no matter some other version of Netzer we haven’t how hard they fought to keep our old dog thought of yet, I know the next year will be alive and hold onto that phase. And for those another era of growth and change stitched in the youth movement world, it marked the into the thick fabric of community, learning true end of the Shnat era. The glossiness of and love that is Netzer. our first year of leading began to lose its

7 MMMeeemmmeee CCCuuullltttuuurrreee &&& PPPrrroooggggggyyy JJJeeewwwsss Sara Reed

Back in the blissful era of March 2020, when the Coronavirus pandemic was only taking its first steps and being toilet trained, Instagram was already driving cars and graduating from uni. The group focus began to shift online, particularly in my community, and began to transport how we create, consume and spread content. This was further intensified from June, when the Black Lives Matter movement began to flood Instagram feeds and social consciousness. All of a sudden we had the ability to learn and unlearn societal constructs and concepts through slides of graphics, accompanied by illustrations and personal accounts. Having a routine that now had to remain within the confines of our homes and 5km radiuses, content became less about the user, and even more about how the user was engaging in the world around them. A treasure trove of content that I knew would be gloriously born out of this time in lockdown would be the rise of a very particular nuance of memes. Not only those surrounding the pandemic, but I found that I was also being exposed to content that lay on an entirely separate culture: young Jewess memes.

If there was ever a time for me to explore the intersection between progressive Jewish identity and meme culture, Stage 4 Lockdown in VIC would show itself to be the perfect opportunity. While the conversations including police brutality, accountability culture and civil rights blazed trails on the internet, I found I was not only being further exposed to stories different from my own, but stories of my own I hadn’t yet connected to. At no other point in time would I have been able to read an article, written by a fellow Jewish woman who was also raised in rural America about such a specific experience, or start my week with two coffees instead of one as I anticipated the famous weekly poll of ‘ or not-Jew’ (yes a lot of Zac Efron). I also have rarely had the opportunity to connect with women from other sects of Judaism as my friendship group and Netzer community are largely progressive. The Jewish womxn internet has become a breeding ground for collective connection about Judaism, regardless of the way you practice it. I’m learning about the crazily specific nuances of being an Orthodox Jew and a Secular Jew and a Hasidic Jew. We all love the internet, and there is a meme for every nuance of experience, which is something we can all relate to.

I’m beginning to learn more about my Jewish identity and its place in the world than I ever thought I would. I was in Netzer for thirteen years and at a private Jewish school for eleven, and yet I have never felt more in tune with how I individually practice my Judaism. I have never felt more proud to be Jewish, and I have a much larger scope of the incredible community that is the young Jewish womxn internet.

The culprit? The Jewesses behind @hey.alma, a media company and platform for jewish womxn to create and comment on the nuances of their current identities as Jews, as womxn and as allies. Oh and so, so much Zoe Kravitz content, like a blissful amount.

Please, I beg of you, check out @hey.alma for scrumptious Rosh Hashanah memes. You won't be regretty. 8 Nicki's Year As Our Netzer Mazkira Nicki Braun

My name is Nicki and I grew up in Netzer Outside of work, my life in Israel has been Sydney. After many years of being a chanicha pretty fun too. In my first week here I (participant) and a madricha (leader), I made contacted the Netball team in to my way over to Israel to continue my journey join their weekly games. I was quickly into international Netzer. I have been living in recruited for the Israeli team too, joining other Israel for just over a year, working as the Aussies, Brits and South Africans that play Netzer Olami Mazkira (chairperson) and Netball in Israel. The people I have met educational coordinator. This exciting and through sport have become some of my ever evolving job takes place at Beit Shmuel, closest friends here. Even though we can't the headquarters for the World Union of play indoor sports at the moment, we still got Progressive Judaism located in the centre of together to go for a surf and even to Jerusalem. The Beit Shmuel atmosphere is celebrate a team member's wedding. unique, including hallways filled with Shnat participants, Reform Jewish groups from the Despite being as global as can be, I am US and international activities aplenty. As you always remembering the journey I went get closer to the Netzer office, the walls are through in Australia. As a madricha in Netzer, I lined with posters of Shnat groups dating held a number of leadership positions which back 30+ years. Visitors from Netzer branches gave me unique responsibilities that other all over the world are invited in to catch up. young people outside of Netzer are not exposed to. The trust that parents and As Covid-19 hit, this atmosphere changed a community members gave me to care for their bit. As we were unfortunately required to children during camps, organise meetings for close the doors to this magical building, the leaders, allocate funds and so much more all doors to other opportunities were opened gave me the confidence to move to Israel and and somehow the special international nature work as a Jewish professional. I am also so of Netzer Olami was increased. I have been lucky to have the support and backing from given the chance to create online my North Shore Temple Emanuel family. programming for young adults from more than 16 countries and experience Shabbat t’fillot My journey does not end here. Following (prayer) from all over the world by just tuning Covid I hope to continue travelling and into the time zone that suits. My role as the experiencing new cultures. I plan to use my Mazkira is to bring together our global skills outside of the Jewish community as well, community and I am fortunate to see this pursuing my passion for the environment happening every day. Darting between through further study of climate policy and Europe, Asia, North America, Australia and helping communities be sustainable. I am more has never been faster; being able to lucky to have come from a special Netzer ‘travel’ through the world all in one day. community who will forever support me, and that I can take inspiration from every day.

9 Climate, Justice & Judaism Safe Shahab First published in RSY's Choveret Disclaimer: This piece comes from a place of privilege. I talk about the importance of highlighting marginalised voices, so I want to distinguish this as my aim. I have extraordinary privilege in being able to write about climate justice rather than to experience the results of climate change in my day to day life. My voice and opinions do not matter and should not matter at all in comparison to those on the front lines.

IAs an activist and a Jew, I often used to struggle to find a link between Justice and Judaism. I care deeply about Climate Justice and although concepts like the pillars of Tikkun encourage this, I found it unnecessary to use religion to incite good deeds. Often as a Madatz or Chanich, I found the peulot regarding these issues tricky, was Netzer fighting for climate justice because we as humans understand the complexity and necessity of it, or are we using’ the cause to work towards a foreign biblical concept such as Tikkun Olam? However, as my Jewish identity continued to develop, I began to see the flaws in my scepticism of this outlook. Judaism does not need to be the only reason I have passion for something, but it certainly can help strengthen it. For example, as Jewish people and descendants of , we understand the importance of fighting for refugee rights, but this does not mean we otherwise (if not Jewish) wouldn’t care- it simply means that our history and culture can strengthen our empathy and passion to the issue. Similarly, we do not need to be striving for Tikkun Olam to care about climate justice, but it can be a beautiful thing that strengthens our passion. After reaching this mindset, I now continue to recognise Netzer’s importance in the role of empowering Jewish youth to fight for Climate Justice.

So, let’s break it down, what is Climate Justice and how is it different to Climate Action? Climate Justice is put so eloquently by our dear friend Wikipedia as “a term used to frame [Climate Change] as an ethical and political issue, rather than one that is purely environmental or physical in nature.” Climate Justice fights for changes to governmental systems, not individual lifestyles. It humanises the issue, recognises the systemic oppression climate change causes and aims to fight it by highlighting its marginalised voices.

Some examples of engaging in Climate Justice are: Acknowledging your privilege! I.e. I am scared of how climate change may impact my future, but I know that it is a privilege to worry about my future, when in present day, Indigenous Pacific and Polynesian islanders are already seeing their homes sinking due to rising sea levels. Climate Change does not put me in immediate danger or oppress me and cause catastrophic damage to my livelihood. To fight for Climate Action would be me prioritising my future, but fighting for Climate Justice would be using my voice to prioritise those impacted rather than myself. (In Australia and many other colonised countries) Recognising the link between colonialism and climate change

This means recognising that: A - Before being colonised, Indigenous populations had minuscule carbon footprints compared to that of post colonialism. B - Despite Indigenous people having minuscule input in the country’s emissions, they are the most impacted. C - Because Australia is a colonised land, settlers benefit from the oppression of Indigenous People. An example is the fracking in the Northern Territory. Fracking brings income which benefits the 1%, but causes drought, poisons the land and damages Traditional Country and water resulting in death amongst those Indigenous communities.

10 To engage in fighting for climate justice, one would be using this knowledge to not only fight to ban fracking because of its environmental impacts, but also (and more importantly) ban fracking because it is harming already marginalised communities, and work to establish Land Rights for Indigenous People. (As clarified, adding the justice aspect allows us to acknowledge that rightfully this land is not Colonisers’ to frack anyway!)

Climate Justice should be in every single aspect of one’s environmental activism, if it is not, then the activism is redundant and, in most cases, (while unintentionally) may continue to contribute to the pre- existing oppression and disparities of climate change. What is so incredible about the rise of climate justice activism is the fact that it is being led by the youth! The international school strikes are the world’s largest global mobilisations ever seen, and what is even more incredible is how many young people are coming to recognise the justice aspect of environmentalism. While allyship is not something that can be self-proclaimed, it is something that movements should be constantly striving towards, and this is evidently happening. The UK Student Climate Network writes that they “stand for mass systematic change, putting diverse youth voices at the forefront of [their] campaign towards the UK Government,” and states that, “Therefore, [they] actively work against all forms of oppression, including racism, sexism, transphobia, etc. [because] climate justice cannot be reached without social justice!”

This revolutionary fight is without a doubt something that everybody should experience being involved with, which begs the question! What can we do to support the Climate Justice movement?” The answer to this question can be broken down into a couple of forms of activism such as:

Grass roots activism and mobilisations Involvement in politics Conversations

All of these options will have their own unique challenges and more niche complications but you can engage in one, two or all three of them depending on your preference and abilities. For example, becoming a protest organiser allows a platform for young people on a much larger scale than usually possible! Or, if this isn’t accessible, involvement in politics may be an alternative! You can do anything, from calling/ writing to your local politicians with concerns about climate policy (and the injustice it may cause,) to even campaigning in the next election for the party with policies that most suit the fight for climate justice. And on top of this, conversations will go a long way. I have found that for me, the conversations I have had with others are responsible for most of my beliefs and passions. Being challenged and educated by those around me has taught me SO much as an activist. You can be doing this by engaging with the people around you that may not believe in the importance of Climate Justice.

But remember, none of this can be done without being educated and acknowledging that the process of becoming educated is continuous. To hold your nation and its government accountable, is to understand the injustice their lack of Climate action is responsible for. We are a young, driven movement, and with that comes the benefits of this generation (like the internet! Use it, get woke!) Try to understand the oppression that is being caused, and prioritise that in your fight. I believe the first thing that should be taught regarding climate justice is awareness of privilege, because it is ultimately the key to being able to understand the necessity of justice over action.

If you only take a few messages away from this piece, here’s what I want you to know You need to keep an open mind; it is your job to educate yourself and most importantly, amplify the voices of those on the frontlines. This means you will not only be continuously learning but also open to criticism and development of your allyship Climate action without climate justice will only benefit those with privilege and therefore will contribute to the continuous, systemic, global oppression of the people that contribute least to climate change itself. Judaism is a wonderful and beautiful thing that can help strengthen our passion and desire to fight, we must use this! As Netzer we understand the importance of youth empowerment and this is no different, we must empower our chanichim to have passion and strength in this fight.

11 Colour Me In! Jess Sand

12 Shnat Lessons From Home

Dani Sacks I came back from Israel earlier this year with a vision that I would have an unpleasant and rocky year ahead of me. Yet I was immediately met with a beautiful sense of belonging upon my intgration into Netzer’s leadership body that made me feel so comfortable and in the best position possible to lead on online camp and other programs Netzer has facilitated. The negative vision that first entered my mind went away so quickly, as I was met with so much love on return. It fuelled my drive to continue living ideologically and taking as many opportunities as possible. It was this warmth and ease that really changed my outlook for my path this year. Hence, a deeper understanding of my relationship with Judaism was able to be continually explored back home.

Growing up in Netzer as a chanich (participant), there was a part of me that struggled to connect to some aspects of Judaism. I did treasure the cultural and spiritual connection I had with the religion and loved every kind of prayer and the music it brings. On top of this, everyone at my non-Jewish all- girls school knew I was Jewish as it was a huge part of my life and my pride was never concealed. Yet I didn’t understand why I was praying to a God I’m not sure I believed in, why I was saying all these prayers without understanding their meaning, and if I did, whether it would carry a meaning I still would have wanted to sing.

Surprisingly, it was only this year that I realised that this is the crux of Progressive Judaism. This internal conflict was something that I started exploring on Shnat and came to this revelation at home, facilitated by Tzmicha (Netzer Australia’s current Year 13 program). The Torah is only divinely inspired—as opposed to being the direct word of—God (or, alternatively, a human creation with no divine presence at all). As such, each one of us must try to understand for ourselves how we connect to our Judaism, and this revelation and understanding has to be a continuous process. What I’ve come to understand is that our humanistic values don’t need to exist separate from the values of Progressive Judaism. There is no need to keep trying to search for what comes first. This compartmentalising and the innate need to separate ideas and subjects can be self-destructive and serve absolutely no purpose. Humanistic values and the values of a progressive Jew have to be intrinsically and deeply rooted within each of us in order for us to live a meaningful life. We can’t take the words of the Torah outside of their context and narrative. But what we have to do is be as intentional about adopting new practices as we are about departing from old ones.

Deuteronomy Chapter 24 provides numerous examples of casuistic laws, and thus we can only interpret them in their context. Verse 10 delivers what we would define as a ridiculous set of rules about making a loan where one “must remain outside, while the party to whom you made the loan brings the pledge out to you”. Now while these specific rules don’t make sense in our 21st Century society, it reminds us that the only reason we can depart from laws and rules (e.g. or driving on Shabbat) is if they don’t align with our own narrative and context. Thus, this is how the two values that some so desperately try to separate, become linked.

Once I properly understood Progressive Judaism, I could further understand my place in the community and the importance of Progressive Jewish movements in the diaspora that serve to help stop the denial of the Progressive right to religion in Israel. While this year hasn’t been easy, it isn’t a journey I can be sad about, and I can comfortably say it is one of the best years I’ve had. Although it wasn’t what I imagined, the self-growth that has emerged is something that I never expected to see, and that is what has made this journey of this year somewhat incredible. 13 Israel-UAE: The "Abraham Accord" Sefi Shalam Sefi Shalam is the Jewish Agency's Israeli Shaliach for Netzer and Progressive Judaism Victoria. For many years, he worked in and around politics, diplomacy and peace-building programs.

I believe that the recently signed “Abraham Until a couple of weeks ago, a person in Dubai couldn’t Accord” between Israel, the United Arab Emirates browse an Israeli website or receive a phone call from (UAE) and Bahrain is the biggest piece of news Israel. An Israeli company couldn’t openly sell its products involving Israel in 2020. Let me explain why. in a shop in Abu Dhabi. I couldn’t enjoy the luxury of flying Emirates. Let’s start with the “what”. Since the Oslo agreements, in the mid-90s, Israel and the gulf Now, these will all be made possible. Furthermore, for countries (the UAE and Bahrain included) have the first time since the mid-90s, Israel is expanding its had unofficial relations of some kind – minor trade friendship circle in the Arab world, and rumours say in technology and security resources, as well as Oman, Sudan and possibly even Saudi Arabia might join some intelligence coordination against Iran. This it too. There are 22 member-states in the Arab League. was all done very quietly and was never formally Until a month ago, Israel had diplomatic ties with only acknowledged. In recent years the relations 2.5 of them (full peace with Jordan and Egypt and became closer and more open, including official limited diplomatic ties with Morocco). After signing the Israeli delegations and ministers visiting the UAE agreement with the UAE and Bahrain, and if indeed the and the leaders of Bahrain openly speaking about three other candidates join the party, more than a third Israel in very positive terms. of the Arab League members will have diplomatic ties/peace with Israel. Considering that countries like In August it was formally announced by President Kuwait and Iraq aren’t actively opposing Israel in any Trump that an agreement “normalising relations” way, it means that half of the Arab world no longer sees between the UAE and Israel had been signed. Israel as an enemy. Today, it’s difficult for us to even Four weeks later, Trump has now announced a consider the notion of an Israeli-Arab Conflict as we may similar agreement between Bahrain and Israel. have in the past. These agreements were signed in a festive ceremony at the White House last week. In 2002 the “Arab Peace Initiative” was presented, stating that no Arab state will normalise relations with So here’s why I (and millions of Israelis, Emiratis Israel until an Israeli-Palestinian solution is reached. UAE and others in the Middle East) am so excited and Bahrain are the first to formally desert from the about it. Officially it is considered as a full peace united front. This dramatically changes the broader treaty between the countries. Nonetheless, given strategic picture in regards to Israeli-Palestinian the fact that these countries have never fought relations. Additionally, the “Abraham Accord” included each other, most politicians and the media refer both a formal clause and a ‘hand-shake agreement’ to it as a “normalisation agreement”. stating that Israel will freeze its annexation plans and will instead return to positively support the two-state “Normalisation” implies that until now, relations solution. This actually means that the Palestinian cause were not normal. This is the case for Israel’s has received its biggest boost in recent years. relations with the majority of Muslim countries. For example, in non-COVID times you, as Aussies, Yes, the leaders who are signing this agreement are far can just hop on a plane and fly to Malaysia, from being perfect and likeable. Yes, there are various Indonesia or Qatar. I can’t. Those countries, as questions raised regarding their motivations. But when well as around 20 others, won’t allow me in, we sing Oseh Shalom, we don't say “He who makes simply because I’m Israeli. For most of my life I’ve peace in his high places; He shall make peace upon us; dreamed of visiting an Arab country. As a kid I and upon all of Israel -but as long as I aligned with him remember physically looking over Israel’s borders politically; and it’s the right timing for me". We hope for with Lebanon and Syria, and imagining the day in peace more broadly. which I can cross them. So far I have only been able to do so with Jordan and Egypt. Personally, I prefer to simply celebrate this remarkable landmark.

14 Justice, Music & Language in

Noa Abrahams Israel First published in RSY's Choveret

As a Reform Zionist, a constant source of conflict and curiosity is the relationship between a deep love of Israeli culture, specifically music and language, and the ways that these critical parts of society have been used historically to drive a certain narrative. When we talk about justice in Israel, there are many relations that this encapsulates. In the order of my personal exposure, these include: Different Jewish sects Jews in Israel and in the diaspora Ashkenazi (eastern-European) Jews and Mizrahi (Middle-eastern) Jews Jews and non-Jews (people of other religions) Israelis and Palestinians

Holistically, justice in Israel is reliant on justice for all these people. Of course this is a tautological statement, but one that often seems to be missing. We can never achieve a just state (or way of life) until everyone has rights, opportunities, safety, and freedom of expression.

While on Shnat in 2019 I studied Music and Culture in Israeli Society at the Hebrew University in Jerusalem. While learning about music as a representation of how these different communities have interacted and been treated over time, we were surrounded by the reality of the impact of this history: we learnt that the campus we were at was the newer, second campus, built because that section of Jerusalem had been cut off from Israel from the Independence War (1948) until the 6 Day War (1967). Every time we approached the campus we were checked by security, asked about our intentions, our vehicles inspected. And from the top of Mt Scopus on which the campus is perched, we looked down upon East Jerusalem, a barrier separation, and the black tanks on roofs marking Arab houses that can’t rely on consistent water flow to their homes.

I focused my studies on Arabic in Israeli music, which serves well as an exemplar for how music and justice are intertwined in Israeli culture today. Specifically, the treatment of the Arabic language in this region, over time, illustrates how ideologies clash when we fail to recognise the validity of one another’s culture. When we make a commitment to learn and understand where other people are coming from, and how the world can be perceived in different ways, only then can we make meaningful steps in creating justice by means of celebrating one another and living together, peacefully in one space.

Some examples of Arabic in Israeli music!

Neta Elkayam: Ya warda (The Rose) - ﻧﻴﻄﻊ اﻟﻘﺎﻳﻢ ﺧﻮﺗﻲ ﺧﻮﺗﻲ (One of my favourites)

Neta Elkayam: Khoti Khoti - ﻧﻴﻄﻊ اﻟﻘﺎﻳﻢ Mira Awad: Autumn Leaves (Hommage à Feiruz) - ﺑﻴﺬ ّﻛﺮ ﺑﺎﻟﺨﺮﻳﻒ Noa (Achinoam Nini) & Mira Awad - There Must Be Another Way (Eurovision Song Contest 2009)

Dudu Tassa: Walla ’Ajabni Jamalek (Kuwaiti reggae inspired by his father and uncle Daoud and Saleh el-Kawaiti, founders of modern Iraqi music)

A-WA: Habib Galbi (Sisters trio, don’t speak Arabic but learnt songs from the 1950s/60s and modernised them) 15 An intersting case study!

Neta Elkayam and Amit Hai Cohen identify primarily as Moroccan Jews rather than Israelis and live in Netivot (between Beersheba and Gaza, predominantly populated by Jewish immigrants from Morocco). Elkayam wasn’t taught Arabic by her family and was educated in “a completely European narrative”, only exploring her roots in her late twenties.

Her work is closely associated with the development of urban Shaʻbī (‘popular’) music around the mid-twentieth century in Morocco. While the music is not necessarily Jewish, Elkayam suggests that it does have a distinct Jewish style: “When we listen to all the Shaʻbī pop from the 50s, we can easily tell you what is Jewish and what is not. In Morocco this [Jewish] genre is called Shgūrī.” Elkayam and Cohen understand their project partly as a salvage mission for music that has been largely forgotten both in Morocco (because it was mostly recorded in France and Israel during the 1960s) and in Israel (because it was in Arabic). Their work is thus also archival, dedicated to locating, studying and re- dressing this music, to make it accessible again as a cultural resource for a new generation.

There are still lots of complexities surrounding identity in terms of Arabic as heritage - sometimes Elkayam has people translate her words, then looks over them with others to make sure other dialects will be able to understand. “I also have to make decisions, whether I want to sing it as a Jew or I want everyone to understand.” Despite heritage implying entitlement, in this case to language, Elkayam’s difficult choices illustrate that how one expresses has a great impact on what message is ultimately communicated.

A brief timeline! Before Zionist settlement in Palestine Arabic was the prevalent vernacular (spoken language), as it remains today throughout the region. Some settlers in the (pre-state Jewish settlement) favoured the cultivation of Arabic competence, and demanded its instruction, until mutual hostility reached a critical point around 1929 and these voices were drowned out.

Post-1948 Around 180,000 Palestinians whose first language was Arabic remained within the borders of Israel. 1948-1970 Over half a million Arabic-speaking, middle-Eastern Jews immigrated to Israel from predominant Arab countries (mostly Morocco, Iraq, and Yemen) and their descendants in 2012 numbered 1.2 million.The ‘melting-pot’ cultural policy at this time repressed the use of languages other than Hebrew, and of Arabic in particular. Judeo-Arab cultures, considered by the hegemonic (powerful) European-Jewish group to be both inferior and dangerous, were also delegitimised, greatly decreasing the number of Arabic speakers among Jewish immigrants and their descendants, who rejected Arabic in order to increase their social mobility.

A. J. Uhlmann’s poignant analysis: “[today] Arabic is approached [...] as a foreign language rather than as an integral component of the local linguistic scene”. In the Jewish-Israeli public sphere Arabic has been positioned as the language of an external other.

1970s Greater integration of into Israeli national culture with the popularisation of the hybrid style Muzika Mizrahit (‘Eastern music’), which drew on traditional music of Eastern-Jewish diasporas, rock instrumentation and arrangements, and Arabic, Greek, and Turkish popular music. While Arabic music was a constant presence in Mizrahi households and neighbourhoods, and Mizrahi singers regularly performed in Arabic, crossover success into the Israeli mainstream only became attainable from the early 1980s by singing in Hebrew.

1990s-2000s Mizrahi music was again depopularised following the First and Second Intifadas. The ‘Mizrahi Renaissance’ of the last decade has developed separately from past trends, and is popular for different reasons. It’s the reclaiming of identity and political activist commentary that distinguishes this modern pop from its earlier influences.

‘Sounding Arabic: Postvernacular Modes' by Oded Erez & Nadeem Karkabi |‘The subversion of Arabic instruction in Jewish schools in Israel’ by Uhlmann, .J. Thanks to Dr Tanya Sermer at the Rothberg International School, Hebrew University. 16 Community Spotlight: Rabbi Rafi Interviewed by Jessica Sand

Who are you? I am a Masorti Rabbi and I work in a fantastic Pluralist community. I have the privilege to practice vibrant Judaism! I’m also a husband, a father and rabbi — in that order! I am a teacher and a mentor.

So, why a Rabbi? I never initially wanted to be a Rabbi. I actually come from a family of ; my father and my Did the way you practice brother are both Rabbis. I decided for a while that I would do anything except that. While applying for Judaism change at all when you grad school, I studied history, drove ambulances. I had a family of your own? realised after talking with one of my mentors, My Judaism has evolved over the milestones of my however, that the only thing I was rejecting in my life. My parents gave me an exceptional job in life was my Judaism. I realised I love people, I love giving me the freedom to make Judaism of my own. Judaism, and I realised it was something I could I think there is more of a drive when you have kids to make my own. do things with and there is a joy and a ritual to go through. My parents were all about making Judaism I feel that even though I initially rejected it, I model a joy. This is what we got to do. It became fun, and myself on my father. He is always my first point of that’s how I want to teach my children. Shabbat is call. I was also in the military and moved around a time we get to spend time together. And there is a lot, and while I think I am very settled now, it was grounding in the basic ideas of Judaism, and I like about finding my inspiration and what I was to know why we do things. You absolutely need the passionate about. why and the what. We need to talk about why. We think things but also follow them through. Having spoken to my history professors, I realised that wasn’t truly what I wanted. And studying medicine was enjoyable, but it didn’t have enough What do you like and dislike of the interactions that I was craving. This job is the about Progressive Judaism? best of everything I ever wanted. I love teaching I love the power of rituals and the meaning and and inspiring. I wanted to inspire others to inspire. contexts it gives to the moments in my life. I love the emphasis on human connection and community and Have you found your Judaism its antithetical way of telling us to live a meaningful life. It shows us that we are all interconnected. I changing over the course of your dislike, however, how some people use it as a life? And if so, how? means to separate people, to view things as the only way to do things. Judaism is about a spectrum, and about there being different ways to see things. Of course, and it will continue to change, and I am okay with that. Judaism is relevant because it adapts, but it adapts within a set of boundaries. My If you could leave one message Judaism will not be the same as yours, my father’s or as your legacy to the world, what my children’s, but my job is to give others the core principles to take as their own. would it be? I am really inspired by psalms such as “serve God with joy”, and I know it’s not for everyone, but "Stagnant is everything that Judaism there’s a joyousness in serving another power and committing ourselves to one another. We act is not, and it is a vibrant, dynamic righteously and act in the right way because it’s just living breathing thing. We can’t be what we do. To live a life of service and to do so joyously is what I hope to impart. afraid of change in this life." 17 Feminism & Judaism: The Female Prophets

Az Simble (RSY)

When educating on the Prophets in Judaism, more often than not educators will choose the forefathers Isaac, , and Avraham First of all, we have Miriam, the sister to Moshe as their key points to centre their sessions and Aharon . Miriam first appears in the Torah around. I was not aware of the concept of putting Moshe in the River Nile because Pharaoh female prophets in Judaism until three years wants to kill all baby Jewish boys to prevent ago. That was after 13 years of Jewish Jewish continuation. At this point Miriam hadn’t education. The Female Prophets have been been named. We hear about her again when she excluded from the narrative; within Genesis sings her way out of Egypt with a timbrel in her about forty percent of women are named. hand. Later on Miriam contracts Tzarat, a skin There are so many lessons we can learn from disease supposedly caused by speaking Lashon these strong women which can apply to our Hara (the ultimate sin). She has to isolate lives in the 21st century. Today I’m going to outside of the camp for two weeks and repent introduce/re-introduce you to a few of these for her sins before being allowed to return. When brilliant women and talk a bit about them, their Miriam passes, God gives Moshe a rock in her story and why they are relevant to us today. name from which water would flow for the B’nei Yisrael (people of Israel) to use. Herself and her two brothers, referred to as ‘the three shepherds’, take the Jewish people out of Egypt.

Her position is a rarity within the Torah as she is one of the few women who lead the Jewish People. The Torah was written in a time of a patriarchal society when women were expected to stay out of public matters and stay behind the scenes. Her story wasn’t very developed in comparison to her brothers, so it is hard to understand the scope of her life. Nevertheless, we can still learn some important lessons from her. The first lesson I have taken from her is that you don’t have to be a cis male to lead. As a woman, in both my Judaism and my general life, I have often felt unable to lead or take control within a situation, as it either wasn’t considered my place or I was made to feel like I wouldn’t be able to complete the task as well as my male counterparts. Miriam leads by the side of her brothers, which is an extremely big deal, and seeing her being able to do this should help inspire and encourage young Jewish women to stand up within their communities and lead as well as in the rest of their lives.

18 Vashti Next we have the unsung hero, Vashti. Vashti can be found in Magilla which isn’t part of the Torah, but rather, one of the five books of . Vashti was the first wife of King Achashverosh. We only hear about her in the beginning of the story. The king hosts a large party which ends up going on for a year and a half! Within the last week of this party he hosts a week of drinking. He wants to show off “beautiful” Vashti to his male guests. The way she was going to be presented isn’t fully described within the text apart from wearing her crown. We She spoke to Avraham about the conflict but he don’t know if she was being exploited by the king, didn’t want Hagar to leave. took in upon but it has been inferred that she was supposed to herself to remove Hagar from the picture. After stand naked for the men at the party. Vashti Ishmael (Hagar’s son) was born, she brought both refuses the king’s order and is punished to of them back into the family and treated Ishmael banishment and having her title removed. as one of her own. When Sarah was 90 she was finally able to have a baby, Isaac. Ishmael and When the story of Vashti was explained to me as Isaac had their own conflict which ended with a child, I was told she was too embarrassed to Ishmael being banished. dance with the king because she was too ugly. It ingrained notions sexism and misogyny in my There are many ways of interpreting the conflict head from a young age. It tells girls that if you between Sarah and Hagar, but I see her actions aren’t the idea of conventional beauty, you as quite heroic which can be considered should hide away and feel insecure. As I have controversial. Within her home life she was gotten older, I have found Vashti’s story uncomfortable and discontent with her husband’s empowering and something from which we can disagreements on the issues she was facing and learn so much. Vashti stood up to her husband the solutions she wanted to impose. So she took because she wasn’t comfortable with what she matters into her own hands to make her situation was asked to do. This is something which many better. She went against her husband in a people find difficult to do as society has taught patriarchal society to improve her happiness. We women to obey their husband and follow what can learn from her that if we are unhappy and they are asked. She was also being treated as an want to see change in our lives, we can take it object for the male gaze, but she was able to upon ourselves to either remove ourselves from reclaim her body. We can take inspiration from the situation, go and find a solution or even take her around the ideas of ‘your body, your choice’ matters within our own hands without the and consent, which are still so important today. validation of others.

I hope you enjoyed this introduction to the female prophets of Judaism and hopefully learnt a thing Sarah or two about them. They are missed out of the The final shining star I will be talking about is narrative in many Jewish education situations or Sarah. Sarah was the wife of Avraham and are seen as the side characters to the men. Each together, they became the first Jews. God one of these women had their own stories to tell celebrated them by adding a letter into each of and went through so much. It may be difficult to their names, forming Sarah from Sarai and relate entirely to these women, bu, they stood up Avraham from Avram. Sarah was giving and for what they believed in, and what they wanted caring. She looked after her husband after he for themselves, which is such a good lesson for us had his at the grand old age of 99. all these years later. Hearing these stories and Sarah wanted to have a child, but found it taking the time to try and learn from them has extremely difficult to conceive. She decided to strengthened my relationship with Judaism as it call on Avraham to find a second wife (Hagar) to has made me feel like the biblical stories are have children on her behalf. During this time more relevant to my life as a woman. If you have Sarah felt like she was competing with Hagar in any questions or want to know more feel free to the eyes of her husband, and ended up having get in touch with me. some conflict with her.

19 GALLERY ONLINE WINTER SNAPSHOT: CAMP!!!

CAN YOU SPOT: MARACAS 3 PAIRS OF GLASSES NETZER VISOR NETZER SEMEL 3 BOOKSHELVES FLOWER GARLAND STREAMERS 2 PAIRS OF HEADPHONES 10 BALLONS WINDOW DRAKE YOUTH EMPOWERMENT?! 20 Netzer Melbourne High Holy Days SAVE THE DATE! zoom links to come

Friday 25th of September 6:15pm Sprout Kabbalat Shabbat Tshuva

Monday 28th of September 2:15pm Yom Kippur Guided Reflective Meditation

Tuesday 29th of September 5pm Gen-Z Panel "Fires. floods and a pandemic: What can we learn from 5780s modern day plagues?"

Saturday 3rd of october Time TBC Torah study/chevruta