David School’s Madeleine E explaining the meaning behind the name given to her
When we hear the word “boundaries” we tend to think about fences, those around our houses, pools, sporting fields and so on. Fences are a safety net or limit.
So, what have boundaries got to do with psychology and why is it important to have them? They are a conceptual limit between you and another person. They are about knowing where you end and others begin, about knowing what is yours and what is not. In effect, they acknowledge that everyone is responsible for themselves.
We develop boundaries from childhood and continue to work on them throughout our lives. They can be physical, emotional and mental. Some are tangible and others not.
Whilst physical boundaries are more obvious and emotional and mental boundaries more subtle, the latter are no less important.
Physical boundaries are about our personal space and belongings. For
How much do you know about the history of our Holy Land? How much do you know about topics as diverse as astronomy, culture or wise sayings from our prophets? And when it comes to sport, how much do you know about Jewish Olympians or soccer? Yes, Rabbi David Freedman, like so many within our community, has the FIFA Women’s World Cup on his mind.
It is time to test all these diverse topics and more, of course, all looking via a Jewish prism. Your best bet will be to collaborate with your chosen crew over a Shabbat meal – the prize will be what our forefathers treasured most of all, knowledge.
1. In which city was Bibi Netanyahu born?
2. In which prayer (never recited inside a synagogue) would one find the words David Melekh Yisrael Hai Hai veKayam?
3.Mozanim, scales, is the astronomical sign for which Jewish month?
4. What are the Hebrew words for meat and milk?
5. In which year, approximately, did The Second Aliyah, the second wave of Jewish immigration to Palestine begin?
and standards. You might be in a member of an organisation, such as a sporting club, that initially shares your values. Over time, the executive may change and you come to realise that board members are repeatedly behaving in ways not consistent with your expectations. Your values are no longer aligned, leading to conflict, stress and perhaps even physical symptoms.
Boundaries enable people to navigate their lives more effectively by knowing what is acceptable and what is not. Establishing boundaries is a skill that comes with the ability to identify our needs and communicate them effectively. This can take time.
instance, someone might get too close to you during a conversation and you back away or they might attempt to take something that belongs to you. Emotional boundaries relate to our feelings and how another’s behaviour affects us. For example, if a friend or family member frequently interrupts you during a conversation, you are likely to feel frustrated, even angry.
Sometimes, boundaries can be both physical and emotional. Such boundaries often involve taking on more than we feel capable of over an extended period. This could be never saying “no” to others, which may lead to increased stress and a high potential for burnout.
Mental boundaries cover our beliefs, values, cultural norms, ethics
6. In a standard Ashkenazi set of Arba’a Minim how many willow branches and how many myrtle branches are required?
7. Which two Jewish actors played the part of Frank Costanza, father of George Costanza, in the sitcom Seinfeld?
8. Which prophet famously prophesied, “The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and
a) first Olympic medal & b) her only gold medal
14. On which four festivals of the year is it traditional to recite Yizkor, The Service of Remembrance, for the souls of our departed relatives?
15. The Anglican Bishop of Birmingham (1978-1987) was descended from which famous English Jewish family?
But, if something doesn’t feel right, it is important to act upon your gut instinct – your own internal warning system – and set a boundary.
In the words of US writer Anne Lamont: “ ‘No’ is a complete sentence.” Or this, from an anonymous writer: “Whatever you are willing to put up with is exactly what you will have.”
Anne-Marie Elias is a psychologist in clinical practice for 25 years.
a) Turkmenistan
b) Kazakhstan or
c) Uzbekistan?
19. The Hebrew month of Elul is spelt aleph, lamed, vav, lamed. Many suggest this is an acronym for which sentence in the Song of Songs?
the lion and the fatling together, and a little child shall lead them?”
9. What is the primary source of water for the State of Israel?
10. Which youth organisation is the largest Zionist Youth Movement in the world?
11. Who said to whom, “Am I a dog that you come to me with sticks?”
12. Where is the oldest standing synagogue within the British Commonwealth outside of England?
13. At which Olympic Games did Jessica Fox win her
16. The Hebrew word for a computer is machshev. In Classical Hebrew what does the word machshavah mean?
17. Oppenheimer the movie is about J.R. Oppenheimer, the American Jewish theoretical physicist and director of the Manhattan Project’s Los Alamos Laboratory during WWII. What do the initials J.R. stand for?
18. Bukharan Jews, in modern times also called Bukharian Jews, are an ethnoreligious Jewish sub-group of Central Asia. With which Central-Asian country are they most associated:
20. Sir Asher Joel received a Papal Knighthood for helping to organise the visit of which pope to Australia in 1970?
21. In which suburb of Jerusalem is the Knesset located?
22. What were the names of Moses’ two sons?
23. Where are the Achziv Islands?
24.David Seth Kotkin (born September 16, 1956), is an American magician, described by Forbes as the most commercially successful magician in history. What stage name did he adopt?
25. In the group stages of the FIFA Women’s World Cup, Israel was drawn against Germany, Portugal, Serbia, Turkey and Bulgaria and won three of its matches. Who did it beat and where in the group did it finish?
Good luck. Enjoy. Hopefully, learn something new about your Jewish heritage and tradition.
Year 4 students from The King David School and their families recently participated in an Eleh HaShemot ('these are the names”) ceremony. In their Jewish Studies classes this year, the pupils have been discovering the meaning behind their Hebrew names and associated stories and connections from the Tanach.
Before the ceremony, students were asked to discuss several questions with their families. These included:
• Why was I called what I am called?
• What is my name’s connection to my family?
• What are qualities I am proud of?
• What attributes do I aspire to have?
At the ceremony, after presenting the meaning behind their names, pupils joined their families and completed artwork representing themselves, their attributes and the qualities to which they aspire.
Organisers of the Jewish International Film Festival (JIFF) will announce the 2023 program at a special Australian premiere screening at the Ritz Cinemas in Randwick at 7pm on Thursday, 21st September.
Golda, starring Helen Mirren and directed by Guy Nattiv (Skin) is a biographical thriller that recounts the chaos of the Yom Kippur War.
It is set at a time when millions of lives hung in the balance.
Israeli Prime Minister Golda Meir had many obstacles to overcome. She had to navigate a skeptical cabinet and a complex relationship with US Secretary of State Henry Kissinger. JIFF 2023 will be held in Sydney at the Ritz, as well as at the Roseville Cinemas from October 24th to November 27th.
To book for the special announcement screening and for JIFF 2023, go to www.jiff.com.au
Our school empowers our students to achieve both inside and outside the classroom. Inspired and curious from early learning to VCE, our students acquire the skills and knowledge they need to thrive in the world they will graduate into.
One of Australia’s oldest symphony orchestras this year celebrates its 90th anniversary with a series of concerts.
Zelman Symphony, under the baton of artistic director and principal conductor Rick Prakhoff, is one of the most successful community orchestras in the country.
The Zelman features both amateur and professional, ranging in age from 14 to 89.
The orchestra is named after Alberto Zelman Jr, who founded the first Melbourne Symphony orchestra in 1906. His grandfather, Samuel Vita Zelman, was a well‑loved cantor in Trieste, Italy. His father, also named Alberto, was an opera singer, composer and conductor in Italy who travelled the world leading an Italian Opera company. In the early years many visiting Jewish international soloists were accompanied by Zelman and his orchestra.
In 2017, Zelman Symphony produced a concert commemorating the 75th anniversary the Babi Yar massacre. It featured Shostakovich Symphony No 13, “Babi Yar”, which sets to music the poem by Yevgeny Yevtushenko, which brought the attention of the world to these atrocities. The only known survivor of the Babi Yar massacres living in Australia
was a special guest at that concert. The video of this event has been shown twice on free to air television in Israel, as well as twice in the US.
For many years now the orchestra has rehearsed at the Leo Baeck Centre for Progressive Judaism in East Kew. The president of the orchestra – George Deutsch – is Jewish and the Zelman has a number of Jewish players. This year’s season features at least two composers with Jewish links: Bruch, who’s double concerto for clarinet and viola features in November and Mahler, whose Symphony No 2 is the centrepiece of the orchestra’s 90th anniversary gala.
than through music? Dudu's return will undoubtedly add depth to our services.”
Rabbi Shlomo Nathanson shares Mr Miller’s enthusiasm.
The 2023 program has already featured a host of Jewish music, including works by Kreisler, Korngold and others. November will see a performance of a specially commissioned work composed by Harry Sdraulig.
Sunday 10th September is a red letter day for the orchestra, with its 90th birthday to be celebrated with a spectacular performance of Mahler’s Symphony No. 2, The Resurrection, at the Melbourne Town Hall. The venue –where the orchestra debuted in 1933 – will highlight the massed voices of the Melbourne Bach Choir and elite featured soloists.
President George Deutsch has played the viola with the Orchestra for 15 years and has been a committee member for nearly all of that time. He and wife Kathy are long members of Leo Baeck and B’nai B’rith and he has been honoured with many communal awards including, in 2019, an OAM. Passionate about the orchestra’s history and its future, George says the September concert will be a fitting tribute to the achievements and the inspired musicians who have given their all to one of Australia’s longest standing community orchestras.
For more information and bookings, go to www.zelmansymphony.org.au
Melbourne Hebrew Congregation
(MHC) has launched its High Holy Day (HHD) program which, among a variety of initiatives and activities, will feature the return of marquee headline Dudu Fisher as lead chazan. Joining him will be his seven year old son, Schmichael.
Dudu is a much sought after cantor, having played lead roles on Broadway and the West End, and performed for the Queen in a Royal Command Performance.
Fisher will also be accompanied by the Aaron Max as chazan sheni, along a complete choir.
Following on from last year’s MHC’s 180th anniversary celebrations, MHC will be offering non members a HHD pass to attend all Rosh Hashana and Yom Kippur services for $180.
Following both Rosh Hashana Day 1 and Day 2 services, MHC will be offering a substantial kiddish in the foyer.
MHC president Quentin Miller said he was excited to welcome back Dudu Fisher.
“Last year's celebration was a tremendous success and we expect this year to be even more momentous,” Mr Miller said.
"The opportunity to gather again in our magnificent shule is a blessing we cherish.
We seek to elevate the spirits of our members and the broader community, and what better way to achieve that
"Let us embark on this new year together with enthusiasm and positivity. May this year be filled with blessings, growth and meaningful connections within our community. With hope in our hearts, let us start the year on a high, united in purpose and devotion to making it one of significance and fulfillment," Rabbi Nathanson said.
"As we embark on the 180 plus years era, our goal is to establish MHC as a vibrant community centre that is inclusive, relevant and accessible. This year's High Holy Day program perfectly aligns with that vision.
"I am thrilled to collaborate again on a Yom Tov program with Dudu and Aaron that will not only inspire, but also provide a meaningful opportunity for connection."
How many common words of five or more letters can you spell using the letters in the hive? Every answer must use the centre letter at least once. Letters may be reused in a word. At least one word will use all seven letters and have a direct Jewish connection.
Proper names and hyphenated words are not allowed. Score 1 point for each answer and 3 points for a Jewish word that uses all 7 letters.
Rating: 7 = Good; 9 = Excellent; 12 = Genius
Yoni Glatt has published more than 1,000 crossword puzzles worldwide, from the LA Times and Boston Globe to The Jerusalem Post. He has also published two Jewish puzzle books: "Kosher Crosswords" and the sequel "More Kosher Crosswords and Word Games".
Now, more than ever, having witnessed the horrific effect of the Ukraine war, UIA Victoria is proud to stand with the People of Israel. From that war, tens of thousands of Jews – not only from Ukraine, but also from Russia, Belarus and other FSU countries – became refugees and sought safety in Israel.
These were refugees like Yurii, Svetlana and their teenage daughter Olesya, who lived under occupation in Ukraine for six months, before fleeing, leaving behind family, friends, jobs and a home.
Since arriving in Israel late last year, with thanks to the support of Keren HayesodUIA donors, they have begun studying in Ulpan and Olesya has been enrolled in school. “In the beginning … we thought about our relatives and friends in Ukraine. Our heads, hearts and thoughts were elsewhere, but now we are recovering step by step,” said Svetlana.
With your support, UIA can continue not only assisting Olim like Yurii, Svetlana and Olesya to make Israel their home, but also support them once in Israel through absorption services and programs provided by KH-UIA, in partnership with The Jewish Agency for Israel.
This includes Ulpan Hebrew classes, fast tracking professional qualifications through Professions for Life, mentoring services and integration support.
This year, Yurii and Svetlana and Olesya will celebrate their first Rosh Hashana in Israel – the first of many, secure in their knowledge of and appreciation for the resources that they, like other Olim, have been given to integrate and become productive members of Israeli society.
UIA’s strategic partner, The Jewish Agency for Israel, continues to work tirelessly on the frontlines, rescuing thousands of Jewish refugees, and the global UIA family has generously provided financial support to assist with this. Still, the need continues. As we approach Rosh Hashana, a valuable way to show your support for the People of Israel is by contributing to UIA. It is only with your support that the organisation can help those who dream of and, in some cases, must call Israel their new home.
UIA thanks you for your unwavering support for the People of Israel and wish our community a Shana Tova.
Support the People of Israel through UIA by purchasing e-cards at https:// uiaaustralia.org.au/e-cards or contact 9272 5533. Email: info@uiavic.org.au
The ongoing conflict in Ukraine has brought great suffering to its people and sparked international concern. In exploring the issue from a Jewish halachic perspective, we can gain insights into the ethics of war, the pursuit of peace and the importance of compassion and justice.
According to Jewish halacha, the principles governing the conduct of war are guided by the concept of selfdefence, preservation and the pursuit of justice. In situations where innocent lives are at stake or a nation's survival is threatened, there is a moral obligation to defend oneself and seek security. However, it is essential that such actions are proportionate, minimising harm to non-combatants and avoiding unnecessary violence.
Jewish law also emphasises the principles of "pikuach nefesh" (saving a life) and "rodef" (the pursuit of a pursuer). These principles place the highest value on preserving life and acknowledging the sanctity of every human being. They require us to take all possible measures to prevent harm and strive for peaceful resolutions, whenever possible.
Peace is a cherished value in Judaism. The pursuit of peace, or "shalom", is a paramount obligation for all individuals and communities. Jewish texts repeatedly emphasise the importance of seeking reconciliation, resolving conflicts and promoting harmony.
In the case of the Ukraine war, it is crucial to explore avenues for peaceful negotiation, mediation and diplomatic efforts. Jewish law encourages us to exhaust all possibilities for non-violent
conflict resolution before resorting to armed conflict. Dialogue, understanding and compromise should be prioritised to achieve a just and lasting peace, recognising the dignity and rights of all parties involved.
Compassion and justice lie at the heart of Jewish ethics. The Torah teaches us to "love your neighbour as yourself" and to pursue justice for all. In situations of war, it is essential to uphold these principles by showing compassion towards victims, providing humanitarian aid and respecting the rules of warfare.
Jewish tradition calls for careful discernment in distinguishing between combatants and non-combatants, aiming to minimise harm to civilians. Fair treatment of prisoners, protection of cultural and religious sites, and adherence to principles of non-aggression are all vital considerations, rooted in Jewish legal and ethical frameworks.
Approaching the Ukraine war from a Jewish halachic perspective urges us to reflect upon the principles of ethics, peace, compassion and justice. While self-defence may be justified in certain circumstances, it is essential to prioritise peaceful solutions and seek avenues for dialogue and reconciliation. As Jewish individuals, we have a responsibility to advocate for non-violence, strive for a just and lasting peace and extend compassion and support to those affected by the conflict in Ukraine. May our collective efforts contribute to a world of peace and harmony that aligns with our sacred Jewish values.
Darren Hollander is an observant Jew based in Johannesburg, South Africa who writes about Jewish issues.
How a Jewish father navigates the challenges of social media and smartphone use with his teens.
I got my first mobile phone when I was 18 years old. I was working a summer job in sales and the company gave me a phone to use while I was on the road. It was 1995. The days of Ross and Rachel, Beanie Babies and the Macarena. Phones were only used for calling people, if you can imagine that, and they didn’t yet fit into your pocket. Unless you were a brick layer. I remember the first time I used my new phone. I was stuck in traffic and I called my friend, Jay. “What’s up Jay?” I said, smiling from ear to ear. “It’s Gideon. I’m calling you. From the CAR!!”
The summer job ended, as did my stint as a mobile phone owner, but in less than 10 years mobile phones morphed from bricks into best friends. They were no longer just for calling. They became personal computers, mobile offices, entertainment devices, cameras, music systems and, of course, used for something new called social media. The US Surgeon General said, “We are in the middle of a national youth mental health crisis and I am concerned that social media is an important driver of that crisis.”
I remember when Facebook first came out. I liked reconnecting with old friends – it was cool (and random) hearing that Gordon Chong from high school was now a camera man for a local TV station. But I had no idea it would soon come to change how many people around the world communicated. And when my wife and I had twins, a boy and a girl, I certainly didn’t know that doctors would soon be sounding the alarm about the dangers of social media use with kids.
Recently, the US Surgeon General Vivek Murthy said that there are "ample indicators that social media could also harm children's well-being. We are in the middle of a national youth mental health crisis and I am concerned that social media is an important driver of that crisis – one that we must urgently address.” While this issue is getting more attention of late, the issue of kids and screen time was always my radar. That’s why I said to myself as a young father that I would never allow my kids to have their own phones. Riiiiight.
The first crack in the dam came when my daughter went away to sleep over camp in the summer after 5th grade. She made friends from all over the continent. She needed to keep in touch with them. All the girls were keeping in touch through iMessage and iVideo. “Everyone was doing it.” Oh, and “how bad could it be?”
After some discussion, my wife and I agreed to an iPod that could be used for texting and video calling, but nothing else. And generally that seemed to work. Until COVID.
COVID was a game changer for society at large and, of course, kids were no exception. Classes were online and so were their friends. Our kids were
lobbying for their own phones. Cooped up at home with few options for social interaction, it was hard to say no. My 7th graders now had their own mobile phones.
But we didn’t simply throw in the towel. I didn’t forget that oath I made to protect those babies I once held in my arms. We still had a responsibility as parents.
First, we thought it was important to educate our kids about the potential dangers inherent in these devices. I made them read articles about the harm that phones and social media pose to kids – that it led to lower self-esteem, especially among girls, increased rates of suicide and a host of other mental health issues. And I tried to understand what exactly they needed their phones for and then customised an approach that suited their needs. In general, they wanted their phones to keep in touch with friends, play a few games and (allegedly) help with homework. As such, the first plan we developed looked something like this:
• Text, email, WhatsApp, some games allowed;
•Apps of favourite sports teams allowed;
• No social media;
• No internet;
• No media usage (i.e. Netflix, YouTube etc.);
• Daily screen time limits;
• Phones not allowed in a kid’s room overnight (yes, that means that they had to use alarm clocks *gasp*);
• Parents have kids’ passwords and the right to check in on what they were doing; and
• Ideal place for phone usage was in a common space in the house, unless they were having a private conversation.
It also helped that the schools where we sent our kids shared our sensitivities. I was in touch with the principals of both of my kids’ schools to voice my feelings on the matter and they were responsive. They hosted educational evenings for parents with technology experts and even recommended some solutions. As a result of that session I purchased
a filter for our home that allowed us to filter content by age level, set screen time limits and provided a host of other features (it’s called Circle).
If I was preaching to my kids about the dangers of social media while constantly following the latest TikTok trends, I think my message might be harder for my kids to swallow.
We also thought it was important to model healthy phone habits as parents. I use my phone mainly for communication, work and news and do not have social media on my phone. If I was preaching to my kids about the dangers of social media while constantly following the latest TikTok trends, I think my message might be harder for my kids to swallow. And I am not perfect. Just recently we were on vacation and I was texting with someone and my daughter said to me, “Dad, put your phone away. You’ve got to be in the moment.” I told her that she was absolutely right. It was a proud moment. Naches.
My older kids are now 15 and they are finishing 9th grade. As they entered high school, we have had conversations about loosening up the initial restrictions outlined above. In our discussions, my daughter said that she now sees the wisdom of some of our rules. Even though she once advocated for access to apps like TikTok, she said she knows that it will have a negative effect on her and, as enticing as it may be, she wants to stay away. At the same time, she has advocated for more freedom.
So, while TikTok, Instagram and Facebook are still a “no”, Pinterest, Spotify and a later lights out for devices at bedtime is a “yes”. She’s still advocating for more and we are still advocating for less, but we’re trying to have an open and respectful dialogue about it to show our kids that we are regulating the use of these devices because we love them and take our roles as their parents seriously. Saying “no” is not easy, especially when “everyone else is doing it”, but if done with love and understanding, I am finding that my kids seem to accept it. Do they have a Fear of Missing Out (FOMO)? Maybe.
But we have given them a compelling alternative – being part of a fun, supportive, loving family, and when presented with the alternatives, they choose family.
My younger daughter who is nine years old thankfully does not yet have a device and we will try to keep that up for as long as possible. There are a number of initiatives, such as Wait Until 8th, that are advocating for parents to come together to delay giving their kids smartphones until at least 8th grade and we hope to join that movement.
My 15-year-old son is enrolled in a Jewish high school for boys with a somewhat more restrictive smartphone policy, where social media is prohibited and smartphones are not allowed in school. At a recent parent teacher night, I asked one of my son’s English studies teachers if my son’s class was behind public school kids in terms of their academic skills. I had this concern because he spends many hours in school on Jewish subjects and only starts English subjects in the afternoon. It stands to reason that they would be behind.
The teacher looked at me in disbelief and said, “Are you kidding me? These boys are way ahead of the public school kids. Their analytical abilities, their reading, writing and verbal skills. The public school kids can’t compare!” He added, “I think the policy that this school has of no social media and limited smartphone use is amazing. My public school kids have no attention spans anymore. I see them in school, always holding their phones. They are addicted. They are like zombies.”
Life seemed so much simpler when I was a kid. I think my parents’ biggest concern was me spending too much time playing Super Mario Bros. Today I would be thrilled if all my kids were doing was playing Super Mario Bros. Times may have changed but our responsibilities as parents remain the same: Love them. Guide them. Protect them … especially in the age of social media.
Nomi Kaltmann explores a pilot program to enable Jewish school parents to apply for fee discounts through an independent fee assessment board, without having to approach their school directly.
By any metric, 20-year-old Noah Loven is exceptional. An Arts/Law student at Monash University, he is also the Public Affairs Coordinator of the Australian Union of Jewish Students (AUJS), a BBYO Associate Regional Adviser and a Hineni Youth and Welfare madrich. Loven is also the United Jewish Education Board’s Bar Mitzvah Coordinator. With such a stellar resume, any Jewish school would be proud to brag about Loven.
However, Loven is a product of Victoria’s public school system, graduating in 2020 from Glen Eira College, where he also served as school captain.
“I went to Caulfield Junior College, a local public school, for primary and Glen Eira College for high school,” says Loven. Throughout his schooling, he had a mix of Jewish and non-Jewish friends. “I was probably closer with my Jewish friends at secondary school, due to our shared experiences. We would say Shabbat Shalom [to each other] on Friday. We would coalesce around Jewish holidays.”
If current demographics continue, Victoria’s public school system is likely to birth many other stellar Jewish leaders of Loven’s calibre in future. In data compiled by Gen17, one of the largest surveys on Jewish life in Australia, an increasing proportion of Jewish children were recorded as attending public schools. The increase is particularly evident at the primary school level. From 2006-16, the proportion of Jewish children aged 5-11 attending a government school increased from 30 per cent to 38 per cent and at high school, for children aged 12-18, it rose from 20 per cent in 2006 to 24 per cent in 2016. In both cases, that is an increase of 20 per cent.
For Loven, one of the advantages of public school was being in a multicultural environment, which closely mirrors the communities that most Australians live in. “In Jewish day schools, you don’t get many kids from Indian or Chinese or Vietnamese or Somalian backgrounds. [Going to school with kids] from all backgrounds really broadens your horizons and your world view,” he says, noting that “parents are choosing and opting to go to non-Jewish school because it reflects the real world”.
While Melbourne’s 10 Jewish day schools are the pride and joy of the community, producing exceptional Year 12 results and famous high-achieving alumni, they are also notoriously expensive. In 2023, some Jewish schools are already charging in excess of $40,000 for Year 12, making Jewish day schools more unaffordable than ever. In a climate of rising inflation and increasing cost of living pressures, the number of Jewish students attending public schools is likely to continue its upward climb.
However, if a new initiative in Melbourne’s Jewish community takes off, Jewish families who would have sent their children to a public school due to financial constraints may be able to access private Jewish day schools.
Since 2022, Alan Schwartz AO and the Jewish Education Foundation have been implementing a two-year community pilot operating an independent fee assessment board. Community stalwart Nechama Bendet heads the board’s secretariat. The independent fee assessment board helps match families that could not otherwise afford to attend a Jewish school with unfilled vacancies at Jewish day schools for a discounted rate.
For many families, the independent fee assessment board is revolutionary because although families can always approach Jewish day schools directly for financial assistance, the independent fee assessment board process is different.
“It’s all very confidential. Families can come to the independent fee assessment board [without going to the school]. Their discount is assessed using an economic model that was created by an economist,” explains Bendet. “If the family has special circumstances, there is an allowance in the model and if the applicant says they have a disability, or is caring for elderly parents, then the fee assessment board can increase their discount,” she says.
The discount would apply for the duration of the applicant’s enrolment, with annual reviews. Discounts vary
according to individual circumstances of the families applying and range from nothing for high income families, up to 90 per cent for very low-income families. One family who applied said the amount offered was affordable and took into account their financial situation, which includes renting.
“Ultimately this is a model that seeks not to just throw money at Jewish schools, but seeks solutions. By filling vacancies, we can bring in additional income from state and federal funding, as well as fees. This benefits all schools and then all students benefit. And of course, more Jewish students can then go to Jewish schools,” says Bendet.
With all major Jewish day schools in Melbourne signing up to the twoyear pilot, any vacancies that are filled represent potentially hundreds of thousands of dollars in extra funding for Jewish schools for little incremental cost.
“Most costs involved with a school are fixed,” says Bendet. “There is an existing school, with an existing class and an existing teacher with an existing cleaner,” she says. “Adding extra students does not increase these costs.”
Bendet understands that not all Jewish children want or can be in a Jewish school. “There are some families who are happy in government schools and we completely respect that. We [the fee assessment board] are there for families where fees are barriers,” she says.
So far, she says the reception has been positive. “The biggest question we get is “why come to us when families can go to the schools directly?” But our process
is online. It’s independent. It’s certain. It’s dignified and it’s confidential and simple for the applicant to complete.”
In 2022, the fee board received 120 applications and 28 children enrolled, representing about 24 per cent of applicants. In 2023, the Fee assessment board changed the process to provide parents with an indication of the fee discount they would receive before they formally applied. This increased the percentage of children who proceeded to enrolment to over 50 per cent of applicants (in February, the board received 40 applications and 21 children enrolled) and has just closed its final round for 2023 with 45 applicants, with enrolment discussions ongoing.
To date, the fee assessment board also works with philanthropists in Melbourne’s Jewish community to ensure the sustainability of the pilot. “We have philanthropists who ensure that schools receive minimum fee contributions. The beauty of this is a partnership approach. The schools do their bit by forgoing some of their fees. The donors prop up the fees of low-income families. And parents are doing what they can, and together we leverage off state and federal funding for schools,” says Bendet.
For now, with the fee assessment board is uncertain about how long it will it exist. “We are going to meet with schools and philanthropists [at the end of the pilot] and decide whether we should continue. Regardless, any children that enrolled will continue on,” says Bendet.
The little-known story of the Jewish impact on nuclear energy.
The number of Jews involved in splitting the atom in the 20th century is truly staggering. For better or for worse nuclear fission, that gave birth to nuclear energy and the atomic bomb, has been one of the greatest scientific discoveries of all time, unleashing immense power for energy and destruction.
The term “nuclear fission” was coined in Germany in 1939 by a female physicist named Lise Meitner. But being both a woman and Jewish, she was denied credit for her research, which was given solely to her fellow German researcher, Otto Hahn, who later received the Nobel prize for his work. Meitner fled to Sweden to escape Nazi persecution and continued her research in Stockholm.
In the first half of the 20th century, Germany was the world-leader in science and innovation and once the Nazis came to power in 1933, they directed much of this German knowhow toward their military-rocket technology and weapons of mass destruction. It was precisely this fear that Germany would be the first country to get a nuclear weapon that led the Jewish Hungarian physicist Leo Szilard to convince Albert Einstein1, who was a pacifist, to co-write a letter to President Roosevelt urging him to start a nuclear research program in the US and beat the Germans to the A-bomb. The two physicists were refugees from Nazi persecution, living in the US. This letter played a key role in convincing Roosevelt to launch “The Manhattan Project”, America’s program to build an atom bomb.2
The number of Jews involved in the project was astounding. The vast majority of the scientists were Jewish. Almost all of them were German, Hungarian or Austrian refugees. The list included J. Robert Oppenheimer, Project Director, nicknamed “The father of atomic bomb”, Edward Teller, Leo Szilard, Otto Frisch, Niels Bohr Felix Bloch, Hans Bethe, John von Neuman, Rudolf Peierls, Franz Eugene Simon, Hans Halban, Joseph Rotblatt, Stanislav Ulam, Richard Feynman and Eugene Wigner. One of the few prominent non-Jews involved in the project, Enrico Fermi, left Italy to save his Jewish wife from fascist persecution.
There is little doubt that had the Nazis been more tolerant of Jews, Germany would have had an atomic bomb first. Chaim Weizmann, himself a prominent chemist and Israel’s first president later wrote: “Very few people … have any notion of the role Jews have played in modern science and particularly of their astounding share in the development of nuclear physics. … I have heard Einstein speak of ninety percent. I am continuously struck by the utter disproportion of the Jewish contribution.”3
These scientists realised the profound implications of creating such a weapon of mass destruction. As Oppenheimer
witnessed the first test detonation of an atomic bomb on July 16th, 1945, he quoted from Hindu Bhagavad Gita, “Now I become death, the destroyer of all worlds”, yet he never expressed any regret about the Manhattan Project. He, like many others in the scientific and military communities, recognised the urgency of getting the bomb before America’s enemies and realised that the war would have dragged on for far longer with far greater American casualties had the US military been forced to conquer Japan with conventional ground forces.
In his farewell speech to the Association of Los Alamos Scientists in November 1945, Oppenheimer summarised the necessity of the US creating the A-bomb: “…all over the world, men would be particularly ripe and open for dealing with this problem because of the immediacy of the evils of war, because
of the universal cry from everyone that one could not go through this thing again, even a war without atomic bombs. And there was finally, and I think rightly, the feeling that there was probably no place in the world where the development of atomic weapons would have a better chance of leading to a reasonable solution, and a smaller chance of leading to disaster, than within the United States.”
The Jewish people’s relationship with the atom didn’t end with the Manhattan project. David Lilienthal was appointed the first chairman of the United States Atomic Energy Commission in 1946.
Edward Teller and Stanislav Ulam created the hydrogen bomb in 1952. Admiral Hyman Rickover was the architect of the Polaris nuclear submarine fleet in 1954.
The innovative and transformative impact of the Jewish people is
disproportionate to their tiny size. Just 0.2% of the world’s population, Jews have won 22% of all Nobel prizes since 19014. British historian Paul Johnson, who recently passed away, wrote:
“The Jewish impact on humanity has been protean. In antiquity they were the great innovators in religion and morals. In the Dark Ages and early medieval Europe they were still an advanced people transmitting scarce knowledge and technology. Breaking out of the ghettos, they once more transformed human thinking, this time in the secular sphere. Much of the mental furniture of the modern world too is of Jewish fabrication.5
Jews do not have a monopoly on innovation and not all Jewish “contributions” have been positive, but it seems that part of the collective “spiritual DNA” of the Jewish people is to challenge accepted norms, think outside the box, create and innovate.
“The Manhattan Project” is yet another example of a group of Jews, with little or no Jewish education, who embodied the core value: “thou shall innovate”.
Perhaps Rabbi Lord Jonathan Sacks said it the best: “To be Jewish, to be a child of Abraham, is to have the courage to be different, to challenge the idols of the age, whatever the idols and whichever the age.”5
1. In 1954, a year before his death, Einstein said to his old friend, Linus Pauling, "I made one great mistake in my life – when I signed the letter to President Roosevelt recommending that atom bombs be made; but there was some justification – the danger that the Germans would make them.” Clark, Ronald W. 1971. Einstein: The Life and Times. New York: Avon Books
2. Tablet Magazine, November 9, 2022. Imagining a Jewish Atom Bomb, Or Rabinowitz & Yehonaton Abramson
3. http://www.jinfo.org/Nobel_Prizes.html
4. Paul Johnson, A History of the Jews
5.Covenant and Conversation – The Heroism of Ordinary Life, 5768
In 2010, I was serving as a campus rabbi across Melbourne universities.
During the month of Elul, in the lead up to Rosh Hashana, I would sound the shofar at different locations across the campuses.
One afternoon, at The University of Melbourne’s South Lawn, its sound caught the attention of inquisitive students. Conversations stopped and a crowd gathered around me.
A young woman asked me about the significance of “blowing that horn”. Others, genuinely intrigued by this ancient tradition, had similar questions. “Why blow it on Rosh Hashana?” a Jewish student enquired.
Their curiosity delighted me and I was happy to share the profound meaning.
Rosh Hashana is not merely a time for festive celebrations, but also a period of introspection and renewal. The shofar's voice becomes our guide in this journey.
These are the profound reasons that we sound the shofar on Rosh Hashana:
1. The King’s Coronation: Many of us watched King Charles III's coronation this year. It was quite the spectacle. In ancient times, trumpets announced the start of a Jewish king’s reign. The shofar takes this to a whole new level. Spiritually and symbolically, during this time we reaffirm our commitment to God. The shofar effectively indicates that we are crowning God again.
remembering the past, but to encourage us to create a peaceful, respectful, harmonious and loving environment that will, hopefully, serve as a catalyst for the building of the Third Temple.
6. Ram in the bush: Crafted from a ram's horn, the shofar invokes the memory of the binding of Yitzchak, a testament to the faith displayed by our forebears and a prompt for us to consider our own capacity for making personal sacrifices for the greater good.
7. The sound of humility: Does humility have a sound? Our sages teach that the shofar's call fills us with awe and humility. It prompts us to contemplate our place in the tapestry of life and the responsibility we have to make a positive impact on the world.
2. It’s time to wake up: Yes, that annoying alarm clock that wakes us from our slumber. Well, Judaism has its own version: the shofar. The good news is that it’s not annoying and its piercing sound acts like a spiritual alarm clock, shaking us from our spiritual slumber, urging us to examine our actions, seek forgiveness and try to be a better person in the ensuring year.
3. Knowledge is power: All those years ago, our ancestors stood at the foot of Sinai to receive the Torah. The shofar was sounded at that moment, which we try to recreate with the excitement equivalent to undertaking a thrill ride at an amusement park. It reminds us of our commitment to Torah and particularly to studying. Find a good teacher, look for a great class, or
simply engage in Torah study on a topic that piques your interest.
4. Don’t do that: Our ancestors were not all angels. They did bad stuff, which often resulted in the prophets calling on them to mend their ways. We don’t have the prophets anymore, but we have the shofar. Its majestic sound evokes the idea of a loving and caring leader, reminding us to mend our negative behaviour, behave ethically and pursue justice.
5. Cry, the beloved country: We are so fortunate to have a modern State of Israel, but the haunting sound of the shofar stirs our emotions, evoking the tears shed for the destruction of the Holy Temple in Jerusalem and other tragedies that have befallen our people. This is done not just for the sake of
8. Unity is key: On Rosh Hashana, we blow the shofar to remind ourselves of the unifying force of the Creator that binds all of creation, that fostering goodwill and unity between people is the key to a better world.
9. Let’s get mystical: The call of the shofar echoes the primordial scream, the eternal, voiceless call of the soul yearning to reach greater heights. It resonates within us, urging us to strengthen our spiritual connection.
As we approach Rosh Hashana, may the evocative sound of the shofar inspire us to think deeply, renew ourselves and unite with others, as we welcome in the Jewish New Year with open hearts and minds.
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The time period we are in is full of anticipation for the upcoming High Holidays.
We are in the middle of the month of Elul, which ushers in the annual cycle of introspection and renewal.
We also begin the process of improving ourselves through active Teshuvah (repentance), focusing on things that we can do better, cultivating our relationship with G-d and repairing fractured connections.
One of my favourite things about the month is the acronym that it represents. In Hebrew, the letters Elul spell out ‘Ani LeDodi Vedodi Li’ – I am to my beloved and my beloved is to me.
This message is the overarching theme of the month itself. At this special time of year, we know that G-d is in the field ready to hear our requests and we must take the time to refine ourselves accordingly.
I love how Hassidic philosophy describes the days of Elul and Tishrei in the form of a parable:
Once there was a great and powerful ruler who dwelled in a high and lofty palace. However, up in
Bar mitzvah literally means “son of the mitzvah”, or one who is obligated in the observance of Torah law and ritual. Whilst this coming of age occurs at age 13, irrespective of whether or not the young man marks this milestone in shule, it has been universally recognised through the ancient ritual of being called to the Torah.
The Torah is read every Monday, Thursday and Shabbat, as well as on special days like Rosh Chodesh (the new month), festivals, Chol Hamoed (festive weekdays) and fast days. The regular reading of the Torah was instituted by Moses and Ezra the Scribe in their respective generations, before which it was performed as part of the “Hakhel” gathering ceremony once every seven years, when the Jewish king would read publicly from the Sefer Torah.
Jewish boys prior to their bar mitzvahs are traditionally not called to the Torah. They become eligible for a call up once they become bar mitzvah. For this reason, one way of publicly marking the young man’s entry into Jewish adulthood is by calling him up to the Torah to make the blessings, and if capable, to read from the Torah for the congregation. In Hebrew, the
this great abode, the ruler began to feel a deep disconnection with the common people. Hence, the ruler decided that every year there would be a dedicated set amount of days in which the ruler would set out and sojourn throughout the kingdom. All citizens were encouraged to speak and petition the ruler and the ruler, in turn, would greet them all with "a bright and jovial face”.
However, this intimacy between ruler and subject only occurred for a small period of time throughout the year. On any other occasion, a person would need to enter the palace and fearfully prostrate themselves before the ruler in order to present a request.
This metaphor illustrates the spiritual differences of Elul and other months.
During Elul we return to the mindset that the ruler has come out to see the people. Tradition has it that at no other time is there believed to be such a deep closeness between humans and the Creator, as we ready for the solemn days ahead.
So, every one of us can strive to attain and refine their relationship with G-d, while recognising the closeness that exists between all Jewish people and making good relationships with those with whom we have fallen out.
term used for a call up is “aliyah”, literally meaning an elevation. This is because being called up requires stepping onto the bimah (platform), which is usually higher than the floor.
It also alludes to a spiritual elevation that occurs when someone obligated with a mitzvah performs it. Hence, now that the bar mitzvah boy has come of
age, he is formally obligated in mitzvot and is elevated spiritually by fulfilling his obligations to G-d.
Interestingly, and for some amusingly, it is after the boy is called to the Torah that his father recites a special blessing exempting himself from further responsibility for his son. The young man is now accountable for
his own actions, as he enters into the beginning of his spiritual adulthood.
And of course, after he completes his task in front of the Torah, the bar mitzvah boy is showered with lollies by his doting mother and other family members and friends, to symbolise the sweetness associated with becoming a religiously committed Jew.
A year on from the Dobbs decision – which overturned federal constitutional protections of privacy and abortion rights that have stood since the landmark 1973 Roe v. Wade decision – I am taking stock of the many experiences that women have shared regarding trying to access medical health care, including abortion access. I’m also reflecting on my own childbirth story, which could have ended tragically.
As the Executive Director of the Jewish Orthodox Feminist Alliance (JOFA), I see it as part of my role – and our role as an organisation – to encourage Orthodox women, and all women, to share our stories and experiences, so that we can all learn from them, reflect upon them, and reduce their stigma.
I almost didn’t become a mother, despite the fact that my spouse and I very much wanted to have children. My pregnancies were planned, welcomed and healthy. I was in peak physical shape, took all my vitamins and eagerly attended birthing classes.
If you have experienced a full-term pregnancy, you may remember that the ninth month feels as long as the first eight and those last days feel endlessly exhausting. So, when the due date for my first pregnancy came and went, I despaired. But the next day, much to my relief, I began to feel steady contractions. I ended up labouring for
25 hours, pushing for three and a half hours more and then was finally rushed into an emergency C-section, because both the baby I was trying to deliver and I were in major distress.
My life almost ended there, hers before it ever had a chance to begin. But for modern medicine, we almost didn’t survive.
That was on June 23, 2004. We have celebrated the story’s happy ending every year since, marking birthdays and rites of passage with friends and family, cakes and parties. In the lead-up to my daughter’s 18th birthday last year, my spouse and I began to have a series of conversations with her about the responsibilities – legal and otherwise –that come with adulthood.
And then, a day after she turned 18, the United States Supreme Court delivered its decision in Dobbs v. Jackson Women’s Health Organization and, with it, a powerful blow to her bodily autonomy (along with that of countless girls and women in their child-bearing years).
My family is lucky to be living in a state that has no restrictions on abortion access. But the Supreme Court’s Dobbs ruling devastated the lives of women across the United States, because they lost personal agency over their lives and bodies. The Dobbs decision also violates the religious liberty of the Jewish community by undermining women’s ability to follow halakha (traditional Jewish law),
which permits, and even requires, abortion in certain circumstances, particularly when the life or health of the woman is at stake.
Over the past year, JOFA has participated in numerous legal efforts to protect medical care and abortion access for women in need. JOFA signed on as amici in court cases in states that seek to restrict or eliminate women’s access to health care. Lawyers and organisations sought out our expertise to identify plaintiffs for some of these cases. JOFA was the only Orthodox organisation to issue a statement decrying the Dobbs decision and was a consistent Orthodox voice in the media in support of women’s access to health care, particularly from the religious freedom perspective.
As a matter of principle, JOFA supports every woman’s legal right to make decisions about, and have control over, her own body, without the involvement of the government or any other entity. Every woman should have the right to make her own decisions about religious and medical matters, including abortion, free from stigma and while retaining human dignity.
We also launched the Rivka Isaacs SAFE (Support Advocacy Funding Education) Plan Abortion Access Network, to provide culturally congruent abortion care, support and information for Orthodox Jewish women and anyone who needs it. The SAFE Plan is named after JOFA board member and award-
winning filmmaker Paula Eiselt’s greatgrandmother, Rivka Isaacs, a loving wife and mother who almost lost her life after a desperate and traumatic backalley abortion in the 1930s – decades before Roe v. Wade became the law of the land and nearly a century before the Dobbs decision overturned it. Rivka’s horrific experience is a painful reminder – and just one of countless examples – of the need for legal and safe abortions for all people.
Ultimately, even as we continue to advocate for women to make their own decisions about their own bodies, this moment is also about destigmatising women’s experiences in a restrictive Texas, as much as those in an unrestricted Teaneck. By sharing my own story and continuing JOFA’s efforts, I hope to keep chipping away at the powerful social barriers that prevent so many women from speaking out and sharing their own stories. This, too, is vital to undoing the Supreme Court’s harm.
Daphne Lazar Price is the Executive Director of the Jewish Orthodox Feminist Alliance (JOFA) and an adjunct professor of Jewish Law at Georgetown University Law Center. She is active in the Orthodox community in her hometown of Silver Spring, Maryland (USA), where she lives with her husband and two children.
Potholes and speed bumps on the road of life … everyone has them. How do we overcome, or at the very least, move on, despite the obstacles that give us a real run for our money?
The Bible is clear that we do not live in a world of random chaos. It makes logical sense to believe that there is an order to all.
When there is an order to the universe, we can sometimes (either intentionally or unintentionally) make decisions that challenge and defy the order God has set. The Bible tells us our choices bring us the hardships we face. It is we who mess up the perfect pattern God has created. Nevertheless, Chassidus teaches us to always accept everything in joy. Joy is the fundamental elixir to everything in life. But how is it possible to accept and bear it all and do it joyfully? Chassidus gives us four methods for dealing with difficulties in life.
Humans have defined parameters within which we can see and hear things. Some animals and creatures see and hear more because their range is broader and deeper. The same is true of our minds — they are finite and limited.
The first method is to look at what is happening as coming from an infinite God who is way beyond our understanding.
God is the source of everything and is essentially good by His nature. If we surrender ourselves to this fact, even when things seem dark, confusing, and incomprehensible, knowing that our pain is from a caring doctor helps us keep a happy attitude.
The second method is to view the pain as a necessary step in polishing parts of our lives that we may have sullied with our bad choices. The pain serves to make us better and stronger than we are at this present moment. Out of God’s deep-rooted love for us, He puts us through a procedure that remedies what we may have messed up.
When a person sees his hardships as coming from the love of God, this arouses within God the desire to minimise his pain and hasten the process. This second approach shortens the process itself.
The third method is to view hardships as an intentional test God is putting the person through. God wants to see if we will take the hardship more seriously than
our determination to keep on going. In this third method, a person is entirely unfazed by the difficulties. The person knows what is expected of him and nothing will stop him. It is not a matter of the intended good God has in mind, nor whether or not God is doing this out of love.
With this approach to hardships and determination, the moment the person is totally at peace with the situation because he knows he can never fail at doing his Godly mission, the test disappears because he has successfully overcome the test and proven himself.
The fourth method is the highest and most potent. The person does not deal with the above three approaches in the fourth method. On this level, he does
not even encounter the first taste of the test. This is when he develops a profound knowledge and appreciation for God’s interaction with the world to such a point that he sees and experiences everything for the good right from the start.
Once, a great Rabbi sent his student to Reb Zushe, who had encountered every imaginable difficulty in life, to learn how to respond to hardships in life. Reb Zushe told the student he must have come to the wrong Reb Zushe because this Zushe had no problems.
Chapter 144 in www.aspiritualsoulbook.com
Ezagui is an author and lecturer.
Rabbi Shlomo
With growing concern about the rising level of antisemitism, racism and discrimination, Courage to Care is working on making a positive impact, one school at a time.
With its transformative Upstander education programs, the organisation is on track to reach nearly 14,000 students across Victoria this year.
The programs that promote acceptance of diversity, transform bystander behaviour and inspire participants to become Upstanders are delivered by a team of trained and experienced volunteers.
They feature testimony from Holocaust survivors and stories of survivors of other genocides who were saved by the courage of others.
Supported by McKinnon Secondary College principal
Michael Kan, Courage to Care recently visited that school.
The organisation’s Victorian CEO Mike Zervos OAM said the message was delivered directly to 500 Year 8 students at McKinnon.
“We must all consider what we can do to stamp out hate speech and inappropriate behaviour. Being an Upstander takes courage,” Mr Zervos said.
Courage to Care believes that by educating tomorrow’s generation about the dangers of racism, prejudice and intolerance, we can create a world of Upstanders.
Mr Zervos said people who speak up can create real change.
Upstander programs have now been delivered free of charge to more than 160,000 Victorian school students.
To find out more, go to https:// couragetocare.org.au/upstanderprograms/
1. Tel Aviv
2. Kiddush Levana, The Sanctification of the Moon
3. Tishrei
4. Basar b’Chalav
5. 1904
6. Two willow branches and three myrtle branches
7. John Randolph (born Emanuel Hirsch Cohen) and Jerry Stiller
8. Isaiah
9. Water from desalination plants
10. Bnei Akiva
11. Goliath to David
12. Hobart Synagogue, Tasmania
13. a) London b) Tokyo
14. Pesach, Shavuot, Shemini Atzeret and Yom Kippur
15. Hugh Montefiore – he was a member of the Monefiore family made famous in the
days of Queen Victoria by Sir Moses Montefiore
16. Thought
17. Julius Robert
18. Uzbekistan
19. Ani Ledodi Vedodi Li – I am for my beloved and my beloved is for me – taken from the Biblical book, the Song of Songs
20. Pope Paul VI
21. Givat Ram
22. Gershom and Eliezer
23. In the Mediterranean Sea off the coast of Rosh Hanikra
24. David Copperfield
25. Israel beat Bulgaria twice, Turkey once and placed in the group table
Jewish Answer: KESUVIM. Here is a list of some common words (“Yes”, we know there are more words in the dictionary that can work, but these words are common to today’s vernacular): ISSUE, ISSUES,
MISSUS, MISUSE, MISUSES, MUMMIES, MUSES, MUSEUM, MUSEUMS, MUSKS, MUSSES, MUUMUU and MUUMUUS.
Questions/comments/ compliments, please email Yoni at koshercrosswords@gmail.com
A blood curdling scream at 2:22am sets the scene for a ghost story with a twist.
Eleven months ago Jenny (Gemma Ward) gave birth to daughter, Phoebe. She and her astronomer husband Sam (Remy Hii) have also moved into a large, old home, which they bought from an Italian widow.
They are in the throes of painting the place after renovating it (opening it up). Sam has just returned home after spending four nights in Warrumbungle National Park, near Coonabarabran, in NSW.
Australia’s first dark sky park, it is the perfect spot for stargazing.
Paying a visit for the first time since Jenny welcomed Phoebe into the world is Sam’s old friend Lauren (Ruby Rose) and her boyfriend Ben (Daniel MacPherson).
Lauren, who works in mental health, doesn’t have a good track record with men. Ben is a tradie who renovated Lauren’s kitchen and never left.
It is clear there is tension in the air.
Sam literally went off and left Jenny to mind the baby, but didn’t reach out to her during his time away. He claims it was because he lost his mobile phone.
A man of science, Sam is also heavily opinionated and takes a “my way or the highway” approach to conversation, which he inevitably dominates.
That puts him offside with Ben, who Sam doesn’t think is good enough
Creative and confounding, I wouldn’t have expected anything less from the eclectic mind of master filmmaker Wes Anderson.
Set in 1955, a TV host introduces an imaginary drama called Asteroid City.
At first, the focus is on noted playwright Conrad Earp (Edward Norton), but that hardly makes for engaging entertainment.
So, very soon we are being introduced to the first read through of Earp’s latest work.
A junior astronomy convention is being held in a fictional desert town.
Into that setting comes Augie Steenbeck (Jason Schwartzman) with his four children.
They include his “brainiac” son Woodrow (Jake Ryan) and Woodrow’s three, strong willed, younger sisters.
When the family car breaks down, Steenbeck calls his father-in-law, Stanley Zak (Tom Hanks), for help.
Zak doesn’t much care for Augie and can’t believe his son-in-law hasn’t told the children that his wife (their mother) has passed away.
for Lauren. Things are about to get a whole lot more awkward, after Jenny reveals strange and disturbing events have occurred over successive nights in Phoebe’s room.
She swears she has heard footsteps, a male voice and crying … always at 2:22am.
Sam maintains there must be a logical explanation and the pair clash. Lauren and Ben are far more open to the idea of a ghostly apparition. Ben’s mother used to conduct seances.
With foxes howling outside, Jenny implores Lauren and Ben to stay around until the wee small hours.
She wants them to witness goings on for themselves and prove she isn’t making things up.
Writer Danny Robins has been fascinated by ghosts since he was a child.
Spirits remained an abstract notion for him until a good friend told him she had seen one.
He found her account simultaneously impossible and totally convincing … and so the idea for the play was born.
He then spent much of the past few years interviewing people who are convinced they have seen apparitions.
While he believes many of the experiences can be explained, there is also a healthy minority that defy easy answers. They are the ones that set Robins’ pulse racing.
He has crafted a clever, contemporary script that capitalises on conflict and in
trying to explain the unexplainable. Sam is an entitled, arrogant know it all, nicely realised by Remy Hii, who paints the character as unlikeable.
Jenny finds herself subjugated to Sam, the essence of who she was fast disappearing. Gemma Ward does a fine job showcasing her desperation and struggle.
From working class stock, Ben can grate, but is nothing if not open minded. Daniel MacPherson brings light and shade to his representation.
Although well educated, Lauren has her own peccadilloes and vulnerability, which become evident as the play unfolds. Ruby Rose is accomplished at bringing these to the fore.
2:22 – A Ghost Story benefits from its strong sound and lighting design. Ian Dickinson for Autograph and Lucy Carter, respectively, are responsible.
Anna Fleischle’s busy set design – a downstairs living area and kitchen, with access to the back yard, including a shed – is evocative.
Director Matthew Dunster makes the most of troubling sounds and things that go bump in the night.
Two hours, including a 20-minute interval, 2:22 – A Ghost Story has been cleverly conceived and is well executed.
Dramatic and, at times, humorous, the production grabs you from the getgo, piques interest and holds you tightly throughout.
Having already played in London and Los Angeles, Her Majesty’s Theatre in Melbourne marks its Australian premiere. It is on until 20th August, 2023.
Nevertheless, it remains captivating. You dare not look away, for fear you will miss another pearler.
Jason Schwartzman and Scarlett Johansson are standouts. Their scenes together, across neighbouring windows, light up the screen.
I also kept a lookout for Margot Robbie and when her turn came, as Steenbeck’s dear departed, she didn’t disappoint.
Bryan Cranston does an earnest job as the TV host during the black and white era.
So, too, Edward Norton as the Asteroid City playwright.
Interesting to see Tom Hanks in a contrary, judgmental space as Steenbeck’s disapproving father-in-law.
Notwithstanding all the hijinks, Asteroid City still has some important observations to make about the atom bomb.
Augie has with him (in a less than appropriate vessel) his wife’s ashes.
As events unfold, Steenbeck meets and falls for a famous but cynical actress, Midge Campbell (Scarlett Johansson).
But the real kicker comes when an alien arrives at the convention and departs with “a sample”, resulting in everyone being quarantined.
Asteroid City is heaps of fun.
Just sit back and savour Wes Anderson forging his quirky form of magic on screen. It is a film resplendent with actors who are clearly having a ball.
Anderson’s dry humour (the story is by him and Roman Coppola) is all over this production, which at times is difficult to follow.
Not surprisingly, those thoughts are delivered in entirely different style to Oppenheimer.
Asteroid City’s production design and set decoration are delightful throwbacks to a bygone era. I couldn’t get enough of their playful nature.
In summary then, I emerged from the film puzzled but pleased.
Rated M, Asteroid City scores a 7½ out of 10.
