Hillel Ontario’s Remarks at Canada’s National Summit on Antisemitism

by | Jul 20, 2021 | Advocacy, Hillel Ontario, Press Release | 0 comments

Today, the Government of Canada held a National Summit on Antisemitism.

Convened by The Honourable Bardish Chagger, Minister of Diversity and Inclusion and Youth, and The Honourable Irwin Cotler, Canada’s Special Envoy on Preserving Holocaust Remembrance and Combatting Antisemitism, today’s Summit sought to provide parliamentarians and policymakers a comprehensive understanding of antisemitism in Canada, and identify concrete steps to address the issues facing the Jewish community.

Below is the full transcript of Hillel Ontario’s testimony.

Good afternoon, 

My name is Jay Solomon, and I am the Chief Communications & Public Affairs Officer for Hillel Ontario. 

Supporting approximately 14,000 Jewish students at nine universities across the province, Hillel Ontario – now the largest Hillel in the world – empowers students to make an enduring commitment to Jewish life, learning, and Israel.

This spring, Israel and Hamas – labelled a terrorist group around the world, including in Canada – squared off in the largest military conflict the region has experienced in some years. For both Israelis and Palestinians, the fighting was painful and distressing. 

In the wake of these tensions, around the world, and certainly here in Canada, supporters of Israel have been subjected to vile and sometimes violent vitriol. And, even more concerning, Diaspora Jews have been attacked – verbally and physically, online and in person – simply for being Jewish and regardless of their feelings about or connection to Israel.

As an illustration, I thought I would share just a few recent examples of some of what Jewish students have been subjected to on campuses in Canada in the past few months. At Wilfrid Laurier University in Waterloo, a student posted a video on social media mocking the stabbing of Israelis. Near Western University, in London, a Nazi flag appeared at an anti-Israel rally. At McMaster University in Hamilton, a Jewish student was bullied online for showing support to Israel. And, on the personal social media pages of countless Jewish students across the province, blue squares and other expressions of concern about antisemitism were peppered with comments condemning Israel, levelling personal attacks at the students who posted them, and, in some, threatening physical violence. 

And then there’s the issues posed by student unions and faculty associations who in many cases have replaced informed debate and well-meaning dialogue – the cornerstones of university education – with one-sided rhetoric condensed to 20 second videos and 140-character tweets in an attempt to boil hundreds of years of culture and history into soundbites that are inevitably biased and simplistic. As a recent example, a student group at Western University published incredibly offensive social media commentary calling on the University Student Council to eliminate “all pro-Zionist narrative” from the campus. Another illustrative example involves the President of the University of Toronto Faculty Association who is alleged to have spoken about an “entitled powerful Zionist minority” at a recent academic panel.

These, and other, recent examples of antisemitism are as disturbing as they are unacceptable. Year over year, the Jewish community is the most targeted religious minority for hate crimes in Canada. And, these recent incidents underscore the important efforts that lay ahead – work that must include critical education on antisemitism, and a renewed commitment to relationship-building based on shared values and experiences. 

What many in the Jewish community have known for some time, but have been reluctant to say out loud, has become entirely self-evident in the past several months. We have long since recognized that antisemitism exists on a broad continuum, ranging from those who are simply uninformed, to those who are misinformed, to those who are wilfully ignorant. 

But, there’s another category; and it is one that has been taboo to speak of in many circles for too long. 

The unpopular reality is that some of the world’s worst antisemites (who, it just so happens, are among Israel’s most virulent detractors) embrace this label with malice and intentionality. And it is this type of poisonous, malevolent antisemitism that has been on full display recently. 

As the largest affiliate of the global Jewish student movement, Hillel Ontario’s student leadership and campus professionals have been working around-the-clock to support students who have been shaken by a tsunami of antisemitism online and on campus. 

We have communicated directly with university presidents, provosts, and student union leaders to ensure Jewish students were protected, and that their rights would be respected. We lodged official student code of conduct complaints and filed police reports when Jewish students were targeted; reported countless antisemitic posts on social media; provided personalized pastoral counselling; compiled educational resources and offered learning opportunities for those wanting to learn more; and provided space for students to process their own feelings, emotions and perspectives.

But, the truth is, our efforts on campus alone are not enough. And, we need your help. 

We need our nation’s leaders to come together to forcefully, consistently, and unconditionally condemn antisemitism – in all its forms – and to take proactive steps to secure the safety and security of the Jewish community of Canada, today and for the years to come.

We need formalized learning opportunities across the educational sector – for teachers, professors, administrators, equity officers, student government leaders and those charged with securing and protecting the campus community – to ensure historical and modern perspectives on antisemitism’s manifestations, as well as ways to combat them, are entrenched in and integrated into diversity, equity and inclusion and anti-oppression programming. Education on the perils of antisemitism must become a natural part of DEI and anti-oppression efforts on university campuses.

As a society, we must publicly acknowledge the overlap between antisemitism and anti-Zionism, and recognize that, far too often, anti-Zionism is used as a convenient shield behind which antisemites stand. 

As advocates for the Jewish community, we know that it is acceptable to criticize Israeli policies, or voice legitimate concerns for the welfare of Palestinians. Like any other liberal democracy, Israel is not immune from legitimate criticism. 

But, we also know that fair-game critiques end when Jews are denied the universally held right to collective self-determination; when Jews are held collectively responsible for the actions of the Israeli government; when antisemitic tropes dating back centuries are used to target Jews and Jewish communal institutions; or when comparisons are drawn between Israel and the horrors of the Holocaust. 

We need Canadian leaders to stand with the overwhelming majority of Jewish Canadians in a definition of antisemitism that includes the delegitimization of the Jewish state. Like any other minority group, the Jewish community’s definition of our oppression should be defined by the majority of our community, not fringe elements within it or outside of it. 

We need our nation’s leaders to counter efforts to promote the divisive and discriminatory Boycott, Divestment & Sanctions campaign against Israel, and work to promote dialogue and relationship-building opportunities based upon shared values. 

On behalf of Hillel Ontario, our students, professional staff and lay leadership, I want to offer my sincere thanks to the Government of Canada for convening this National Summit on Antisemitism, and for inviting me to participate in today’s proceedings. 

In the days and weeks ahead, Hillel Ontario stands ready to support the important work that lies ahead; to work in conjunction with the federal, provincial and municipal governments, and with university leadership, to support Jewish students in the ongoing fight against antisemitism. 

Thank you.

Weekly D’var: Vayakhel-Pekudei

Weekly D’var: Vayakhel-Pekudei

This week’s double portion is Vayakhel-Pekudei, which concludes the book of Exodus. In these final chapters, the Israelites complete the construction of the Tabernacle, the portable sanctuary that they will use to worship God during their travels in the wilderness. The Israelites bring offerings of gold, silver, and other materials, and skilled craftsmen work diligently to create the Tabernacle, the Ark of the Covenant, and all the other sacred objects that will be used in their worship. One of the striking things about this section of the Torah is the emphasis on the importance of every individual’s contribution. The text describes how all the Israelites, regardless of their social status or wealth, were invited to contribute to the construction of the Tabernacle. Each person gave what they could, and their gifts were combined to create something truly magnificent. This emphasis on the importance of individual contributions is a reminder of the power of community. It is easy to feel overwhelmed by the challenges of the world and to believe that we as individuals cannot make a difference. But when we come together and combine our efforts, we can create something truly incredible. Whether it is a physical structure like the Tabernacle or a social movement or a charity organization, the power of collective action can accomplish amazing things. On a similar note, Hillel plays a vital role in the lives of many Jewish students, providing a community where they can connect with one another, celebrate their traditions, and explore their Jewish identities. Here in Guelph, we recently learned that we will need to find a new Hillel House. We are very optimistic that we will have a new home in the coming school year and, as such, are working hard to raise funds to help transform whatever space we find into a home that will better serve the needs of our community. March 20th begins our “Home is where Hillel is” fundraising campaign. As we reflect on the power of collective action in this week’s parsha, we are emboldened to dream big in reaching out to the wider community to reach our goals. We must also acknowledge our deep gratitude to all who have helped to make our current Hillel House the warm, welcoming, communal space that it has been for us. Let us remember the example of the Israelites in Vayakhel-Pekudei, who came together to build something truly magnificent. May we follow in their footsteps by working together to support and strengthen our communities.

Weekly D’var: Terumah

Weekly D’var: Terumah

This week’s parsha finds the Israelites in the desert being instructed to build the mishkan, along with all of the required gathering of gold, silver, acacia wood… the list goes on. Most of the parsha consists of directions for where things are to go, what they should be made of, and what they will be used for once the work is complete. The plans are meticulous, and the materials to be used spare no expense.

At this point in our story, we’re not so far removed from slavery in Egypt, so it may be an uncomfortable idea that we’re already being given instructions to build things at the behest of a new authority, but the positioning of this parsha is important here. The Isrealites have just finished building the golden calf, and been punished for doing so, but here God clearly sees that they were building something physical because they felt that something was missing. Even after witnessing a miracle, it’s hard to believe in something we can’t see. To build, is a way to “inscribe our faith” on the physical world. The building directions in this week’s parsha, give the people an outlet for their productive energy and a tangible way to express their faith that will ultimately benefit the community. In this way, despite the exacting demands in place for the mishkan, the work brings the community together as a people.

The materials required for the building of the mishkan are unlikely to be found in their desert surroundings, so the community must pool together what they have materially as well as their labour in order to complete this colossal endeavour. Having left Egypt in a hurry and camped out at Sinai waiting for the commandments, the people are no doubt scattered, tired, and feeling the strain of their sudden flight. They’re refugees from a people systematically removed from a shared identity, and they have yet to rediscover the cultural and material wealth that they have as a community. By asking them to pool what few belongings of value they may have as individuals, the building of the mishkan gives not only a tangible representation of their faith, but also of the wealth that they share as a people. It takes an entire people to raise a mishkan.

The golden calf was an empty symbol, it was a literal ‘scapegoat’ for them to relinquish their responsibility and control. It had no purpose aside from to be worshipped and so acted as an idol, the building of which demeaned the people who did so. It has that in common with the building forced on the Israelites as slaves in Egypt, when they weren’t allowed to be a cohesive people, and their work was intended to strip them of any identity they held.

The Mishkan is the opposite; once built it will act as a community hub in and around which people will practise worship as a routine, a habit, and a way of life. The parashah sums up this distinction clearly in Exodus 25:8, when God tells his people “וְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם” a line often translated as “build me a sanctuary and I will dwell among you” but the word “בְּתוֹכָֽם” can equally be translated as within rather than among. I like to read this line as describing how the work of building the mishkan, as a community, will unite the Jewish people and make God a part of each individual as well as a part of the community. The work of the mishkan is distinct from the work done in slavery because it is holy work, elevating work, and the kind of work that brings God among the people.

This distinction between demeaning work and elevating work is one I think about often outside of Torah study, especially with midterms season upon us. I spend a lot of hours studying for exams, and there are certainly days where it feels more like forced labour than work towards a meaningful goal, but it helps me to remember the “why”. For me, that’s the hope of being able to make meaningful change in the world, and understanding the beauty that exists in the structure of the universe on a larger scale, that’s what draws me to physics. It’s not about an exam grade, it’s about my awe at the wonder of what’s out there, and my belief in the communities I work in to find meaning and answers together. At some level, that’s not so different from religious faith, which may explain why there are so many Jewish physicists.

Ultimately, the nature of work and its virtues and detriments comes down to whether it’s in service to meaningful values or dead ends. Parashat Terumah asks us to direct our work so that we can be sure that we’re building a mishkan instead of a golden calf.

Ezri Wyman
Student, Queen’s Hillel

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