Thursday, June 8,1989 — THE BULLETIN — 7
Holoqaust Centre SoGiety A6M features video of liberation
The Vancouver Holocaust Centre Society will hold its Annual General Meeting on Monday, June 19, 1989, at 7:30 p.m., at the Vancouver Jewish Community Centre, Zack Gallery.
Robert Krell, the Society's president, has encouraged all Survivors, their families, friends and Second Generation members to attend "this important meeting in which significant recent developments concerning the building of the Holocaust Centre will be addressed.'*
As well as regular business
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items, a special viewing of an eyewitness Survivor account of the Holocaust. Robbie Waisman's story of his liberation at Buchenwald and his reunion forty years later with Leon Bass, his American liberator will be shown. This presentation, an edited version of an interview originally taped by Vancouver's Holocaust Documentation Project, under Krell's direction is one of approximately 80 firsthand accounts by Vancouver Survivors already documented.
According to Krell, one of the objectives of the documentation project is "to edit these invaluable Survivor accounts thematically (e.g. resistance, moral implications, daily life in the camps) for educational purposes."
The tape of Robbie Wais-, man and Leon Bass represents initial efforts at achieving this
WAISMAN
goal, he said.
Documentation will recommence in the fall. Those interested in participating in this project, to be documented or to help administer the program, should contact Barry Dunner at 261-1180.
Agenda items to be heard during the business portion of the general meeting include: the chairman's report from Robert Krell; treasurer's report, Robbie Waisman; Memorial Inscription report, Renia Perel; and Nominations from David Ehrlich.
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From Page 1
erences, including such terms as "dog-Jew" and "Jew-devil." In Act II, Scene 2, a Gentile character says, "Certainly the Jew is the very devil incarnation."
Every play performed since Stratford's inception in 1952 has been shortened, usually for reasons of time or clarity, said Cole. Last week, the festival's productions of 77/M5 Andronicus and The Comedy of Errors each ran with at least half its lines excised.
Commented Farber: "Otherwise, they'd run for five hours."
After learning that TTie Merchant would be shown again this year, Farber said, he met with Stratford Festival education coordinator Pat
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Quigley and other senior members on May 17. The CJC then agreed to present race relations workshops and a teachers* seminar in confronting bias in the classics 'In order to attempt to mitigate the kinds of concerns that have happened in the past."
Farber said Congress "has always been concerned about The Merchant." At the last showing in Stratford (1984), following a matinee performance several students from Toronto's Yeshiva B'nei Akiva Or Chaim were pelted with pennies, gum wrappers and other projectiles "as the result of youthful insensitivi-ties . . . We at Congress felt it was time to take some action,** Farber said.
Following the play*s reading in Ontario classrooms, Jewish students have been called "Shylock'* and have had swastikas carved in their desks, he pointed out.
In 1986, The Merchant was suspended from Kitchener-Waterloo area educational curricula until the province's education ministry and Ontario Human Rights Commission could propose guidelines on its teaching. Those guidelines have not yet been brought forward.
Several newspapers, including the Ottawa Citizen dind the Globe and Mail, have printed clarifications that the CJC had not asked the Festival to cut Shakespeare's lines. The Montreal Gazette also ran a letter from Farber to that effect.
"On stage or in the classroom, interpretation is all-important," Rev. Tom Sherwood, minister of Orleans United Church, wrote in his column in the Ottawa Citizen last week. "The CJC did not ask that the play be banned. It asked for sensitivity and expressed concern about how it might be presented to children. Fair concerns."
Editing of the forced conversion scene from The Merchant in this year's Stratford showing "may come as relief to me more than to Canadian Jews," wrote Sherwood, who believes that the play, though anti-Semitic, should be performed. "Such forceful Christian imperialism was historical reality; it is an embarrassment to. the church today."
Professor uses Danzig pieces to explain essence of Judaism
one had to believe certain things about G-d.
"What a convert in the ancient period had to know was not certain proposition^ but rather he or she had to decide to join the community and accept the ritual obligations of the community. This was much more important than believing that such and such was true," he said.
The UBC professor spoke of Jewish law, explaining how laws affect Jewish daily life (dietary laws, prayer), life
something beyond us — the intangible."
Yet at the same time this intangible force manifests itself in every day life, as illustrated by thie Danzig collection.
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With priceless artifacts from the Danzig '39 exhibit as a backdrop, Richard Menkis, assistant professor of religious studies at UBC, recently addressed the daunting topic of "Judaism in Essence and Manifestation" before a public Vancouver Museum audience.
An expert in Judaic studies, Menkis defined the essence of a religion as "the inward part of a tradition which we cannot
see but which we all feel, that cycle events (circumcision, ...creates a yearning for   Bar/Bat-Mftzvah, marriage
and death) and the festivals. The result of these laws and rituals are manifested in the treasures of Danzig '39, he pointed out.
He outlined as well the Jewish vision of the relationship between G-d and man and among men. However, the bridge between the inner essence of Judaism and its outer manifestations is study, he explained.
"Study infuses us with a bridge between the practice and the inner aspect. In Judaism it seems intellectualism is not the antithesis of spiritualism. Intellectualism, or study, is in fact spiritualism between man and G-d, and man and man, and doing the laws reminds us of it, so there is a bridge between the action and the belief."
That bridge between Judaism in essence and Judaism in manifestation is learning, is Torah, said Menkis.
Appropriately, ornaments for the Torah occupy a central position in the Danzig exhibit.
The Sunday programs accompanying the Danzig 1939 exhibit at the Vancouver Museum continue this week.
Featured in the museum's foyer from noon will be traditional skullcaps (kippot) by Connie Elezam, Yiddish songs by the Jewish Folk Choir, directed by Searle Friedman.
Laurie Hanson will tell Jewish Folk tales at 2 and 3 p.m. Free with cost of admission to the museum.
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Menkis then turned to a question he described as impossible to answer. "What is Judaism exactly? Theologians, philosophers, mystics and historians have all tried to answer this question, he noted.
Moses Maimonides may have come closest in the 12th century when he outlined 13 principles he believed composed the essence of Judaism — belief in the existence of G-d; belief in G-d's unity (G-d is one); that G-d is incorporeal; eternal; that He alone is to be worshipped; belief in prophecy; belief that Moses is the greatest of prophets; that the Torah is divine; unchanging; that G-d knows the thoughts and deeds of man; that He rewards the righteous and punishes the wicked; belief in the coming of the Messiah; and belief in resurrection of the dead.
The problem with this outline, said Menkis, is that many Jews have had trouble with the more abstract, spiritual principles of Judaism. "Unlike Christianity, which has traditionally believed in certain creeds," Judaism for the longest time believed in G-d, but did not necessarily hold that
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