February 2019 • Adar I 5779
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think! again. February 2019
Adar I 5779
6
5 | JEWISH SOUL
The Necessity of Chassidic Teachings
7
9
9 | JEWISH THOUGHT
The Two Faces of Your Spouse
Regarding Chassidic teachings, it is not correct to say that it is a "supplementary aid" to the proper fulfillment of the Mitzvot, for it is that element which permeates the fulfillment of all the Mitzvot.
When you saw the soul of your future soulmate in the spiritual realms, and similarly when you met for the first time, you were ecstatic. You thought to yourself: "For such a partner, I will do anything." And then...
— From the Rebbe's correspondences
— by Y. Y. Jacobson
6 | MADE YOU THINK
10 | JEWISH THOUGHT
18
editorial jewish soul made you think life on earth jewish thought ask the rabbi our community simchas
How to Renew Yourself
Happiness in Hard Times
Regardless of how burned out you may feel, there are three basic steps you can take to renew yourself and return the sparkle in your eye and the spirit of innovation in your heart and mind.
Happiness is not something we find but something we make. You can tell the people who know this. They radiate positive energy. What can we learn from them?
— by Simon Jacobson
— by Jonathan Sacks
7 | LIFE ON EARTH
18 | PERSPECTIVES
Why do great things happen to rotten people? Forget all the feelgood, future reward and punishment, fluffy justifications. The real answer is: They've hacked the system.
Much has been said about the US decision to withdraw its troops from Syria. Will have more negative or positive consequences? Only time will tell.
— by Tzvi Freeman
— by Caroline Glick
Why Great Things Happen to Rotten People
Syrian Pullout Pros and Cons
perspectives marketplace memorials
4 5 6 7 9 12 13 17 18 21 25
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Compassion, unlike pity, has no condescension. Unlike empathy, it does not require a past or present similar experience on the part of the giver. And while sympathy is a wonderful virtue, it connotes less spontaneity and variety than compassion; one would not normally associate laughter or frivolity with sympathy, for example. And there is also a certain distance or separation inherent in sympathy, one sympathizes with the other. A very wonderful quality, still, sympathy stands at a different level than compassion. While sympathy is a tender response to misfortune or difficulty, compassion is a way of life. The dictionary offers the following root for compassion: Com (with) - pati (to suffer), to suffer with. But there is another definition, one that does not limit compassion as a response to suffering, but rather to life itself, making it a quality that one would live with in every situation, with every person, rather than only with one who is in distress. Com-passion: Com (with) - passion (strong feeling, enthusiasm); to be with another in strong feeling and with enthusiasm. Compassion, then, does not require sadness, sorrow or even the desire to help, though it could include all these things. It simply means being fully present with someone no matter the circumstances of his or her life. Compassion suspends judgment and takes each circumstance equally — each as a moment of life to be lived in its fullness. It . All possible emotions and feelings and behaviors of which we are capable are inherent in every moment, in every circumstance. And so, compassion comes with no preconceptions. It has no attitudes. It has no special face or tone of voice. It is not bound by rules of behavior, decorum, expectations, though it may be guided by all of these things. Compassion is prepared to meet others wherever they are, recognizing that the circumstance or challenge they now face is as much a part of their life as any other part of their life. Compassion can laugh or cry, joke or commiserate, be curious and inquisitive, chatty or silent. Compassion is not afraid to be fully present, hopeful, or lighthearted. Compassion does not turn away. It is never afraid to see beauty or find humor or share a fractured heart. Compassion contains no pity because it does not judge one circumstance of life as better as or worse than the next. For it comes from a place in which all things are from G‑d's hand, presented to us to be lived to its completion. Compassion is not constricted by "rules" because it recognizes the uniqueness of each instant and each person. As compassion opens the door to
visit the sick, it has no idea what lies ahead and so is prepared for spontaneity, for the unexpected — whether from the patient or from itself. Compassion creates its own result. As it interacts with the other, a new thing happens, because compassion is prepared to yield to whatever happens next, always with the other in mind. Compassion is a spiritual quality often written about, rarely found incarnate. Because to have compassion means to have full acceptance of each circumstance in life. And this is very difficult to achieve. Thus, those who have compassion are usually those who have a great deal of varied experience and self exploration in their own lives. They have suffered, they have struggled with their own inner demons, they have met and known such a wide variety of people and touched the humanity in each of them in so many different situations that they can no longer judge and reject, neither person nor circumstance. They have come to realize that life offers what it offers and that each of us is all of us. Their self exploration has revealed the worst of their demons, so that when they see the demon in the other they can say hello. And that is what compassion does: it simply says hello, with kindness and grace. And because of this compassion is never a burden to whom it is directed. Compassion is always welcome. It relieves the sick or bereaved from the need to care for the visitor. It relieves the one who is burdened from the added burden of being a source of burden to the other. For compassion comes simply to say hello, to be a companion in whatever circumstance presents itself. Compassion has come to simply listen or laugh, to accompany whatever is taking place without expectation or the need to make things better. Because compassion believes that things are as they are meant to be. And it believes that all circumstance can be shared. Thus, compassion, when it enters, usually banishes loneliness, and if not, it accompanies the lonely in their solitude. Compassion can sit with the dying in silence, or with one giving birth, marveling equally in the miracle taking place. Compassion can join in suffering, accepting pain as a part of life. Compassion can jump into action, if action is called for and desired. Compassion can give to the poor or help heal the sick, without condescension or judgment or lack of respect. And if these qualities of compassion seem Divine, it is because they are. And the only hope of ever calling this quality one's own is to remember that it is in the image of the Divine that we are created. And if ever you are fortunate enough to be in the presence of compassion, you will barely notice it, so natural does it seem — as natural as G‑d's hidden presence, noticeable only if you look.
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© 2019 JRCC. Published monthly by the Jewish Russian Community Centre of Ontario. Issue Number 196 (February 2019) Mail Registration Number: 40062996 Circulation: 19,000 Subscription: $18 For submissions, please send articles via e-mail along with a biographical sketch of the author. Журнал Эксодус выпускается Еврейским Центром Русскоязычной Общины Онтарио. Журнал на русском языке можно приобрести позвонив по телефону (416) 222-7105.
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jewish soul
The Necessity
of
Chassidic Teachings
From the Rebbe's correspondences
R
egarding Chassidic teachings, it is not correct to say that it is a "supplementary aid" to the proper fulfillment of the Mitzvahs, for it is that element which permeates the fulfillment of all the Mitzvahs. For example, it is possible to fulfill a Mitzvah without any Kavana [intention] whatever; it is possible to fulfill a Mitzvah with the general Kavana of fulfilling G‑d's command; and it is possible to fulfill a Mitzvah with inspiration, enthusiasm and joy, as a deepfelt experience pervading one's entire being, although the Mitzvah is a part of one's being. By way of illustration: When taking challah [the piece of every dough that is separated and consecrated, click here for more], one can be permeated with a great joyous feeling of dedicating the first part of the dough, even before partaking from it, to holiness, although in our time it cannot be given to a Kohen [priest], and must therefore be burned. At the same time, as explained in Chassidic thought (in Shaar Hayichud v'Haemunah), on the subject of the continuous renewal of Creation, one can realize that G‑dliness is the actual reality of all things, except that it was G‑d's Will that the spiritual should be hidden in a material frame. But the Jew, by the capacity of his intellect, Kavana and knowledge, can reveal the spiritual through the predominance of form over matter, the spiritual over the material, the soul over the body, until he can see with the eyes of his intellect how the material is being constantly brought into existence as in the Six Days of Creation. Permeated with this knowledge, he realizes that the first of everything should be dedicated to G‑d, and only then he can partake of all the things which G‑d has given him. In the light of the above, one can appreciate that Chassidic thought is not something supplementary, but the very soul of the Mitzvah, or, as you also mention it,
February 2019
it creates a new dimension in the fulfillment of every Mitzvah. In the above there is also a reply to those who claim that Chassidic thought looks askance on, or rejects, other Jews, G‑d forbid. This is not so, for basically the Jew who fulfills a Mitzvah even without any Kavana, and even without knowing the original source of the commandment in the Torah, is nevertheless fulfilling the Mitzvah, and has to make a blessing and so forth. Similarly, the woman who does not know the verse in the Torah which speaks of challah, and knows nothing of the deeper significance of the Mitzvah, etc., is also fulfilling the Mitzvah. On the other hand, it is indeed a very great pity if one does not try to learn and understand the deeper aspects of the Mitzvahs. For very often even a minor detail in a Mitzvah has profound significance and implication, and even in a small piece of dough taken as challah, there can be hidden a profound world outlook.
With regard to your other question, whether when talking to a person who knows nothing about Torah and Mitzvahs, one should bring in Chassidic thought too, or only discuss the immediate matters – it is self understood that if the person is capable of grasping the matter in the Chassidic way, there is the Mitzvah of loving your fellow as yourself, to share a good thing with another person to the fullest extent. On the other hand, if that person is not yet capable of grasping the inner aspects of the Mitzvahs as explained in Chassidic thought, one can only talk to that person in basic terms and according to that person's level of understanding. This is what is meant by the verse, "Instruct the lad according to his way," as explained at length by Maimonides in the Guide for the Perplexed, the true "guide" of all generations, and in his Introduction to his Commentary on the Mishnah. For, just as it is necessary to teach a child gradually, in accordance with his grasp and capacity, so it is necessary to teach adults who are "children" insofar as knowledge and understanding is concerned. EM
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exodusmagazine.org
5
made you think
How
to
Renew Yourself
Simon Jacobson
R
egardless of how burned out you may feel, there are three basic steps you can take to spiritually and emotionally renew yourself. While the “conventional” wisdom of the “material” world says, “Stop giving and start taking — you’ve done enough for others; you now deserve to be on the receiving end,” when you feel rundown and apathetic, that approach will ultimately backfire. Giving, while demanding for the moment, empowers and builds your confidence. Taking, while perhaps pleasant for the moment, ultimately weakens your self-confidence — creating a demoralizing feeling of uselessness and powerlessness. Though the following suggestions require work, they are very doable and well worth the effort. The fruit of your labor will be the return of a sparkle in your eye and the spirit of innovation in your heart and mind. STUDY YOUR SOUL The first step is to learn about your soul — get to know your inner self through studying its dynamics and makeup. Just as your body is made up of many parts and systems, and the better you know how they function and their needs, the more you will know how to take care and nourish them; the same is true with your soul. Studying spirituality — the inner workings of your psyche — will both empower you and provide you with foundational roots. These deep roots will anchor you as you face the raging “flood waters” of life — all the demands and expectations that inundate us. When you study your soul, you discover who you really are. In turn, that will help you to live your life inside-out rather than outside-in: Instead of outside forces driving your life, and what you do defines who you are, who you are within should define what you do. Find classes and spiritual resources that teach you about yourself — why you are here and what kind of tools and resources you have inside yourself. (You can find an array of resources on our site. Start with the articles we have published on how to find your mission and purpose in life.) It will reawaken and strengthen your inner core, and give you access to your unique skills and talents.
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FIND A FRIEND AND A MENTOR
LEARN TO BE A GIVER
When you are feeling down and your will to persist is weak, you need someone who can look at your situation objectively and show you your strengths — these are people who believe in you and can help you to have faith in yourself. You might fight and resist the advice of these people, but you must know that “someone in fetters cannot free him/herself.” We are blinded by our own subjective feelings. At times, we all need an objective and caring outsider who throws us a line and lifts us up. A new perspective can open your eyes to your true potential, which will lift you out of complacency. The two people you need to find are a friend and a mentor. The difference between them: A friend is a peer who listens to you and gives you good advice and suggestions out of warmth and kindness. A mentor is an authority whom you respect, someone who can give you definitive answers.
As long as you are taking, you develop a psychology of weakness. Taking sends you the message that you have nothing of your own to give, and therefore you need to take. It may feel easier and more comfortable to take. However, self value is always related to giving. When you give you become empowered and build confidence. You are able to see what your are capable of. Everyone has something to give and something to teach: Find your skills. When you meet someone ask yourself: what can I contribute to help this person grow? EM
Rabbi Simon Jacobson is the author of Toward a Meaningful Life: The Wisdom of the Rebbe and the director of the Meaningful Life Center (meaningfullife.org).
Adar I 5779
life on earth
Why Great Things Happen to Rotten People Tzvi Freeman
W
hy do great things happen to rotten people? The real answer is: They've hacked the system. You know all about hackers — the dark side of cyberspace. For instance, you've been through those online MUDs (multi-user domain games) where users enter a shared simulated world, choose characters (called avatars) to represent them and then go about wheeling and dealing, stockpiling virtual arsenal and blowing up other avatars and anything else they fancy — including the code. In case you're thinking of bankrolling one of those projects, keep this in mind: 10% of your budget will go towards development, testing, servers, marketing, etc.. The other 90% goes toward maintenance. Why? Because in the middle of the night, when gaming programmers charge triple-time their already top-of-the-industry rates, some hacker will discover that if he goes over there and kicks here and then hits that real fast and types in some code, his avatar becomes invisible/all-powerful/duplicated/filthy-rich or whatever else is of use in this game. And then he lets all his friends know. And then he goes onto Ebay to auction off all the new virtual weapons he's acquired — for nonvirtual money. And while they're at it and your blearyeyed programmers are struggling to patch that hack without shutting down the whole game for all those innocent players who just want to play by the rules — because if they shut it down every time this happened the game would be more down than up — someone else finds another hack, and then another, and your whole MUD is wallowing in its namesake. Well, game designers, be consoled. You are not alone. The Grand Creator of the ultimate MUD of all MUDs has been dealing with just the same issue for 5,763 at-the-time-of-thiswriting years. Only that He asked for it. Look, if you have an unavoidable weak point in your system, where are you going to put it? Will you put neon signs pointing to it, reading, "Don't go here! This will mess up
February 2019
everything!" You know human nature better than that, don't you? You know there's nothing more tempting for a human being than the forbidden, the dangerous and the outright destructive. (Actually, it's not just human beings. Half the critters out there have the same quirky dispositions. Like those squirrels just waiting for a car to come by so they can show off to their friends how they run across the street and just barely get missed — most of the time. And birds that do the same with your windshield — leaving their autograph behind. Gazelles in Africa are known to stop, jump straight up in the air and then keep running when chased by a lion — just to put some thrill into the affair. Human beings aren't so peculiar, after all.) So here He goes putting a tree in the middle — yes, the middle — of the Garden. Then He tells His very first two users, "See that pretty, juicy tree over there in the middle of
the garden? Please don't go eating from it, okay? 'Cause then you could mess up things real bad." And Adam says, "Hey, Eve! Whadyuknow, there's a tree over here we're not supposed to eat from! Hey, I wonder what it tastes like, eh?" Gives you the idea that the very first hack was a set-up job, doesn't it? We're not going to go there right now. Let's first look at the consequences of that first hack: Most significantly, more hacks. Each hack had a similar effect: To chase out any trace of G‑d's presence in the scheme of things, to mess up the system of rules and order, and to provide lots of goodies for those who made the mess. After a while, it became easier to play the hacks than to play by the rules. This is how the Zohar describes the effects of Adam's first sin: The world was like a fruit, the meat of the fruit surrounded by a shell
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life on earth
and a husk. By eating from that tree, Adam effectively mashed together the fruit and the shell. Consequent hacks further stirred and ground up the mess until it became impossible to find a piece of fruit without husk and shell mixed in. We all know what that tastes like. Like the confusion of the world we live in. Let me put this in game-design terms: You realize that in order to have a world, you need both background and foreground. White on white doesn't communicate too well. In the foreground of the world are the things that matter, the things that communicate information, the events that bring Divine purpose and delight. The background is the stuff that has to just be there as a stage for all that drama to occur. With background, the rule is, the quieter the better. Like a clean blackboard for drawing a diagram. Like the silence of the hall in which you play music. Like the dark sky for which you must wait before lighting it up with fireworks. The background isn't bad. It's necessary so that there can be meaningful content. But it has to know its place: That it's only a container. That it's only the accompaniment and not the soloist. That the best thing it can do is to take a back seat and keep its mouth zipped. Imagine, now, that the background and the foreground become completely confused. The whole painting is lost. Communication is garbled and rendered meaningless. Well, that's just what Adam and subsequent hackers did: They took all the meaning out of the world by mixing the foreground and the background. The most nefarious effect of mixing foreground and background is not so much that the foreground loses meaning. Worse: The background pretends that it also has meaning. It takes on a life of its own, as though the entire painting was made for it. That is how evil came into our world. Evil is the background sprung to life, nurturing off of its relationship with the foreground — the sparks of holiness that have become lost within it. You're probably itching for an example
8
by now, so here's one: The rabbis of the Talmud tell us that gold was created only to be used in the Temple of the Divine Presence in Jerusalem. But humanity hijacked gold for self-serving purposes. Some even built palaces full of gold to glorify themselves. Gold leaked out to the world and was prostituted. G‑d created the potential for beautiful music in the world. It was meant as a way of reaching towards Him and expressing a sense of oneness in His world. It wasn't meant for the glorification of human beings, idolatry, violence, war, unbridled sensuousness and the coffers of the music moguls. Electronic games don't exist so that we can turn our kids into twitch-machines and immunize teenagers to the horrors of killing and war. E-games exist to give us beautiful metaphors to understand the Creator and creation. All things good, exciting and fun were created for the purpose of attaining higher consciousness and manifesting the essential oneness in the cosmos. That was the original game. By now, the game has been warped into a mindless race to stockpile the most toys, achieve the most sensory stimulation and crash down the most walls. Things got so bad, the Administration had to make a clean wipe of all input data, taking the system down for an entire year while holding only a single set of characters (animals included) in PRAM. The next iteration (the "rainbow release") was
promised to be more resilient. In truth, there hasn't been a system-wide crash since. However, this was at the cost of significant reductions in avatar life-spans. And when the entire user-base attempted to bypass the OS through a conspiratorial action, multiple languages had to be introduced to inhibit the degree of user-to-user interaction. Strangely, it took a long time for the Eternal Game Master to wake up His programmers and hand over the code. To patch all those hacks and build some resilience into the system, you need the original, annotated source code. You also need a good sense of the original concept and design. So you'll want to see that very first concept paper as well as the design document. There's no doubt that's what Torah is all about. That's how the greatest of the Kabbalists, Rabbi Yitzchak Luria (the "Ari") describes the process of a mitzvah. He calls it "picking out the sparks." The sparks are the Divine lights that fell from the shattering of the world of Tohu (we'll have to do that one in another letter, sorry). They were initially waiting for their redemption, protected within the shells of this world. Adam was placed in the garden for just that purpose. That was the original game play. Then, as mentioned, the Tree of the Knowledge of Good and Evil affair made a tzimmes out of the apple pie — as we explained above. So along comes Torah with the secret recipes to identify, detect and CONTINUED ON PAGE 20
Adar I 5779
jewish thought
The Two Faces of Your Spouse Y.Y. Jacobson
K
ing David, in an exhilarating poem describing the exodus from Egypt, sums up the event of the splitting of the sea in brief words: "The sea saw and fled." "What did it see?" asks the Midrash. "The casket containing the remains of Joseph," is the answer of the sages. The sea, explains the Midrash, refused to part for the Jewish people. Only when it was shown the casket containing Joseph's bones did the sea acquiesce and part. Why did the sight of Joseph's casket compel the sea to flee from its place, making way for the Jews? Says the Midrash, "The sea remembered how Joseph fled from his master's wife who was seeking to violate him; the sea decided it would flee, too." Yet there is something profoundly amiss here. The Midrash and the Zohar state that the original creation of the sea was conditional upon its splitting for the sake of the Jewish people when they would escape the Egyptians, 2,448 years later. The sages teach that G-d made it clear with the sea that if it did not agree to change its nature at the moment of calling, He would not bring it into existence. If that was the case, how did the sea breach its original agreement and refuse to split for the Jewish people until it saw the casket of Joseph? Why did the sea need to observe Joseph's casket in order to split, when this act of splitting was an old deal etched in stone at the moment of its creation? Another question is, what was it about the righteous act of Joseph that affected the sea more then all the other noble and moral deeds performed by any of the Jews standing at the sea? The answer to all of these questions may lie in a stirring insight made by the saintly Chassidic master, Rabbi Aaron of Karlin. When G-d cut the initial deal with the sea that it split before the Jewish people, the sea -- like any good businessman would do -- asked G-d to see one of those "Jews" for whom it would need to change its nature and split its "identity" many years down the line. When the sea observed the souls of the Jews in heaven, it melted away in joy and ecstasy. Observing the unparalleled greatness and untold depth of a Yiddishe Neshamah, of
February 2019
that Divine spark embodying the goodness, holiness, dignity and G-dliness of its Creator, the sea declared to G-d, "If it is for these souls that I need to split, it would be my greatest honor and pleasure. For these souls I'd remain split for 1,000 years. These are my type of guys." That occurred during the time of creation, when the sea observed the souls of the Jewish people still in heaven, before they have made that quantum leap to descend into the physical world. Now, let us travel forward 2,448 years. The Jews have just left Egypt, after spending 210 years in the most morally depraved society on earth. For more then half of that time they were enslaved, abused, violated and tortured. Now, upon liberation, they are exhausted, devastated and broken. Seven days after their exodus, they are caught between the approaching Egyptians
behind them and a large sea in front of them. After all the darkness and pain they have experienced, at the moment when they think their moment of liberty has arrived, they find themselves trapped between a cruel army and an indifferent sea. At that moment, the Bible records, the people of Israel were overtaken by fright, and they began to holler. "They said to Moses," writes the Torah, "Were there no graves in Egypt so that you needed to take us out to die in the Wilderness? What is this that you have done to us to take us out of Egypt? Is this not the statement that we made to you in Egypt, saying, 'Let us be and we will serve Egypt, for it is better that we serve Egypt than die in the Wilderness!'"  In a very psychologically insightful interpretation, the Talmud relates that the Jews at the time, horrified and frightened, divided into four groups, each calling for another plan of action. The first group advocated suicide, the second group wanted to surrender to Egypt. A third group pushed for all out war, while a fourth group suggested they begin to pray. Moses rejected all of the groups. He quoted G-d as saying, "Speak to the children of Israel and let them move on." It was in this climate that the sea was now called upon to fulfill its longstanding obligation. According to Rabbi Aaron of Karlin, at this moment dialogue emerged. "Why?" asked the sea. "Why should I split"? "The Jews. They have, at last, arrived," came the answer. "It is time to fulfill your promise." "Who arrived?" asked the sea. "The Jews. Don't you see them right in front of you?" "No, I don't," said the sea. "What do you mean you don't see them? Look, they are standing right in front of you. All two million of them!" "Sorry, but these are not the same people I have observed in the past. These are not the same souls I saw in heaven 2,448 years ago. The souls I saw then were limitless in their depth, splendid in their dignity, glorious in their spirit. They constituted sheer celestial beauty. These people in front of me are grouchy, frustrated, divisive, filled with
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jewish thought
anger, fear and a negative attitude." The sea refused to part. Notwithstanding the agreement, the sea would not split. The sea claimed it was deceived: The Jews of heaven were not the Jews on earth. The sea had agreed to split before rich spirits; not before impoverished people. Until... until it saw the casket of Joseph. Who Was Joseph? "Joseph recognized his brothers but they did not recognize him," says the Bible. When his brothers, the tribes of Israel, descended to Egypt to purchase food, and they encountered their estranged brother who has since risen to become viceroy of the land, he recognized them but they did not recognize him. But why? The Chassidic masters explain that Joseph's depth of morality and holiness was concealed behind the dense facade of an Egyptian statesman. On the outside, Joseph seemed no more than a tremendously handsome young man, charming and charismatic, skilled as a diplomat and politician with endless ambition. It was not easy to realize that beneath these qualities lay a soul on fire with spiritual passion, a kindred spirit for whom the moral legacy of Abraham, Isaac and Jacob remained the epicenter of his life; a heart in love with G-d. Joseph easily identified the holiness within his brothers. After all, they lived most of their lives as isolated, spiritual shepherds, involved in prayer, meditation and study. Yet these very spiritual brothers lacked the ability to discern the Divine dignity etched in the depth of Joseph's heart. They never understood who their brother really was. Even when Joseph was living with them in Israel, they saw him as an outsider, as a danger to the integrity of the family of Israel. They saw him as a worldly politician dreaming of power and fame. Certainly, when they encountered him in the form of an Egyptian leader, they failed to observe that beyond the mask of a savvy politician lay the soul of pristine nobility. This dual identity that characterized Joseph's life played itself out in the most powerful way when his master's wife attempted to seduce him into intimate relations. On the outside, she thought, it
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would not be very difficult to entice young Joseph into sacrificing moral integrity for the sake of tremendous fun and gratification that would secure him a glorified position in the home of his master. But, when push came to shove, when Joseph was presented with the test of tests, he displayed heroic courage as he resisted and fled her home. As a result of that act, he ended up in prison for 12 years, without any natural hope of ever being liberated from this hellish prison. When the sea remembered the story of Joseph, it understood that it had erred. Yes, the souls it had encountered in heaven were far greater and loftier than the exhausted humans it saw at its shore. But when the sea observed the life of Joseph it understood that it must not limit its vision to the external appearance of man, often flawed and distorted. It had to gaze deeply into the depths of the human spirit to encounter royalty. In a way, Joseph's casket was whispering this message to the sea: When you gaze at another human being, do not make the same error that others make when they gaze at you. Some simple folks look at you, dear sea, and assume that there is nothing beneath your bed of water. But who better than you knows the truth, that underlying your facade of water, lies an entire exquisite universe! When the sea encountered Joseph's presence it understood its mistake. It grasped the truth that the great drama and beauty of human life lie not in our perfection and flawlessness, but rather in the human battle not to surrender to the external forces of darkness, despair and shallowness and to remain loyal to the light, hope and depth etched within. Upon this realization, the sea parted before the Jews.  Before each of us was born, say the sages, we were shown, in heaven, the souls of our respective grooms and brides. Now, when you saw the soul of your future husband in the spiritual realms, you were ecstatic. You were witness to an extraordinary spirit, a towering beacon of light, a great personality. You thought to yourself: "For such a partner, I will do anything; I will be there for him in the deepest possible way; I
am ready to 'split' for him any day." Similarly, when you encountered your future bride there in the sublime plane, you were just blown away. What a profound heart! Will I truly have the privilege of building a home with this human being? How will I ever be able to show enough gratitude for the joy of having a relationship with this woman? Then, you were born. Twenty, 25, 30, 35, 45 years later, you feel an attraction to your spouse, to that soul that you were once so overwhelmed you. You take a look... But you do not recognize him or her. "Him? You want me to respect him?" many a woman says. "He is an obnoxious, egotistical, self-centered man." "Her?" many a man exclaims. "You expect me to appreciate and honor her? A needy and insecure kvetch?" Many of us fail to recognize in the face and personality of our spouses what we onceupon-a-time saw in their souls. "To match couples together is as difficult as the splitting of the sea," states the Talmud. Marriage is the ability to recognize your true spouse, beneath the layers of "rubble" that may eclipse his or her true dignity and beauty. A good relationship stems from the understanding that life is a battlefield in which we often stumble and fail and that the beauty and profundity of human life consists not of a continuous stream of light and perfection, but rather of the light that emerges from amidst darkness, of the serenity that emerges from turmoil, and of the harmony that sprouts forth from strife. Or as Eliezar ben Nissan Hakohen (aka Leonard Cohen) put it in Anthem: "Forget your perfect offering. There is a crack in everything. That's how the light gets in." EM Rabbi Yosef Yitzchak (YY) Jacobson is one of America’s premier Jewish scholars in Torah and Jewish mysticism. He is a passionate and mesmerizing communicator of Judaism today, culling his ideas from the entire spectrum of Jewish thought and making them relevant to contemporary audiences. Rabbi Jacobson founded and serves as dean of TheYeshiva.net.
Adar I 5779
Happiness
in
Hard Times
Jonathan Sacks
future tense
S
ome suggestions for finding happiness in hard times. First, thank. Don’t just thank G‑d: thank people. There is almost nothing you can do to bring warmth into someone else’s life than simple, honest recognition for something they have done, especially if it’s the kind of thing most people take for granted. Do it for your children’s teachers, your work colleagues, the person at the checkout counter, anyone who does the kind of work we often call “thankless.” If you have a spare moment – you’re waiting in a queue somewhere – think back to someone who, many years ago, made a positive difference to your life and whom you didn’t thank at the time: a teacher who inspired you, perhaps, or a friend who gave you good advice or lifted you when you were low. Write to them and tell them so. This one act can transform a life, and giving a satisfaction to others is the best way of finding it yourself. Remember Paul McCartney’s words in Abbey Road: The love you take is equal to the love you make. Ditto for happiness. Second, resolve to be active not passive. Be a doer, not a complainer. Light a candle, don’t curse the darkness. Don’t criticise leaders: lead. Don’t wait for something to happen: help bring it about. Life is too short to be a spectator rather than a player. So, sit less, exercise more. Drive less, walk more. Neuroscientists have made the heartening discovery that physical exertion renews our brain cells. It actually keeps us mentally as well as physically young. It also produces the endorphins that fight depression and produce exhilaration. Moses Maimonides, the twelfth century rabbi who was also one of the leading physicians of his day, held that keeping fit was a religious duty. G‑d gave us life and we honour Him by using it to the full. Third, be part of a community. There is something transformative about being part of a group who pray, celebrate, remember and hope together. If it takes a village to raise a child, then it takes a community to reach a full flowering of happiness. Virtual communities linked by smart-phones are no substitute for
MOSHIACH MUSINGS
Adar is the month of joy, and this year is a “Jewish leap year” that contains two Adars – so we have sixty days of unbounded joy instead of the more common thirty days. This empowers us to bring more joy into our lives, and to harness the power of joy to transform our lives and the world around us to bring the world to a redemptive state. The concept of joy shares a connection to the Future Redemption. For it is in the Era of the Redemption that we will experience the consummate level of joy. At that time, all undesirable influences will be negated as reflected in the verse, “And G‑d will wipe away tears from every face.” Indeed, all the negative influences will be transformed into good.
real face-to-face encounter. Community is where our grief is halved and our joy doubled by being shared with others. Fourth, make a thorough clear-out of negative emotions. Apologize to those you’ve wronged, and forgive those who have wronged you. Emotional energy is too precious to waste it on guilt on the one hand, resentment on the other. We find it hard to apologize because we are our own best counsel for the defence. We rationalise, justify, make excuses, and are generally willing to blame anyone but ourselves. It wasn’t me, or if it was, I couldn’t help it or I didn’t mean it. Yet although we think we can persuade the jury, deep down we know we can’t convince ourselves. Selfdeception always carries too high a price. All these are ways of saying that happiness is not something we find but something we make. You can tell the people who know this. They radiate positive energy. They give you a sense of worth and acceptance. When you speak, they listen. When you make an effort, they notice. In their presence you feel enlarged. When love of G‑d leads you to a love of life and a life of love, you will find happiness even in hard times. EM
This will greatly increase the joy we will experience, enabling it to reach consummate perfection. Therefore the returnees to the Land of Israel are described as being “crowned with eternal joy.” The relation between the concepts of joy and Redemption is alluded to by the fact that the Hebrew words for joy and Moshiach share the same root. To explain the connection between the two: Joy breaks through all barriers. This is also the nature of Moshiach, who is a descendant of Peretz, (which means to break through) and is referred to as haporetz, “ the one who breaks through,” as it is written, “The one who breaks through will ascend before them.” For Moshiach will break through all barriers and limitations. On the verse, “Zion — there are none who seek her out,” our Sages comment, “This indicates that one should seek her out,” implying that we must demand the Redemption. Similarly, we must seek out joy, including the ultimate joy, the joy of the Redemption. We must demand that G‑d grant us the consummate joy of the Era of the Redemption. Therefore, we should increase our rejoicing with the intent of actually bringing Moshiach and the true and ultimate Redemption. And this joy will surely lead to the ultimate joy, the rejoicing of the Redemption, when, as Kind David writes “then our mouths will be filled with joy.”
ask the rabbi
Jewditsu? Judo-ism? by Rabbi Yoseph Y. Zaltzman
Q
Hi Rabbi. I noticed you wear a special black belt whenever you pray or engage in something holy. Are you into martial arts or something? Seriously, can you please explain the significance of this custom? And while you’re at it, what’s with the old school hats you guys wear? Wearing special garments when praying or engaging in holy activities are a sign of respect for whom we are praying to. The notion of donning a special garment before prayer is actually a very ancient one. The prophet Amos proclaimed, “Prepare yourself to meet your G‑d, O Israel.” The rabbis explain that this means that one should make preparations before praying, including preparing special garments, as if one was meeting an important dignitary. Additionally, prayer nowadays takes the place of the offerings on the altar in the Holy Temple. Just as the priests who brought the offerings wore special uniforms, so should we pray in special clothing. So if any special garment can be worn for prayer, why do we specifically wear hats and belts? Many Jews wear fedoras or other hats, especially when they pray. The hat styles are more a reflection of communities’ social norms than anything else. In the past, it was the custom that when men went out in public or had a meeting with an important person (or a great rabbi), they wore a hat. As such, hats were required for prayers as well. Accordingly, some suggest that people who never wear hats for important meetings do not need to wear one during prayer either (provided that they wear another special garment), and those who do occasionally wear hats should wear them during prayer. Others, however, teach that the hat is more than just a societal norm. It imparts a sense of humility that there is a G‑d above. Thus, even if you never wear a hat in other settings, you should still do so during prayer. Indeed, we find that it was the manner of “Torah scholars and their students” to pray only while they were “wrapped or cloaked”, since this imparts a sense of awe of heaven. The concept of being wrapped refers to wearing a hat or tallit (or jacket) during prayers. But if one wears a hat during prayer, is it necessary to wear a kipah as well? In the Talmud, we find that the high priest, who was in a constant state of enhanced spirituality, actually wore two head coverings—a kipah and a turban—when serving
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in the Holy Temple. Accordingly, it is appropriate to mirror the high priest by wearing a hat over a kipah. In mystical terms, the Kabbalists teach that there are five different levels of the soul. The lower three levels of the soul function from within the body, while the higher two function from above. They explain that wearing a double head covering reflects these two loftier levels of the soul. By connecting these two transcendent elements of the soul with a physical act, we help reveal them in this lowly physical world. So although one may not be technically obligated to wear a hat in addition to a kipah, doing so adds to one’s humility during prayer, and serves as a conduit to help reveal the deeper aspect of the soul. The black belt you refer to is called a gartel in Yiddish. Jewish law mandates that the "heart does not see the nakedness" when one recites the Shema and other prayers. This means that the upper body (more specifically the heart) be separated from the lower half, which has a coarser function. In ancient times, when common clothing consisted of a simple, loose robe, it was necessary to tie a belt around one's waist to insure that the nether region was out of view of the heart. Today the separation serves a more spiritual, metaphysical function. I mentioned earlier that one must dress appropriately before facing his Maker in prayer. Part of this preparation is to gird oneself with a special belt. Hence the custom of wearing the gartel even though modern clothing ensures that the "heart does not see the nakedness." The gartel is also reminiscent of the belt which the priests would wear during their service in the Holy Temple in Jerusalem. It is for this reason that many are particular to wear their gartel at elbow height, just as the priests of old did. EM Rabbi Yoseph Y. Zaltzman is the Senior Rabbi of the Jewish Russian Community Centre of Ontario. You can Ask the Rabbi at jrcc.org or fax to 416.222.7812. To meet with Rabbi Zaltzman in person, feel free to call 416.222.7105 to book an appointment. Appointments are generally available on Tuesday evenings after 7 p.m. Rebbitzin Chiena Zaltzman is also available for private consultations by appointment on Wednesday evenings from 9 to 10pm by calling 416.222.7105.
Рискуя вызвать огонь на себя, хочу затронуть вопрос о писателе, творчество которого очень дорого нашей общине. Речь идет о Шолом Алейхеме, любимейшем еврейском авторе, чьи книги для нас в Союзе были символом еврейства. Другого у нас не было. Достать знаменитый коричневый шеститомник собрания сочинений Шолом Алейхема было невозможно, и я с завистью смотрела на заветные тома, стоявшие в книжных шкафах их счастливых обладателей. Каково же было мое удивление, когда я узнала, что в среде традиционных евреев бытует отрицательное отношение к личности и творчеству Шолом Алейхема. Хотелось бы узнать Ваше мнение, рабби, по этому поводу. Да, Шолом Алейхем писал об отходе евреев от еврейства. Но ведь это и происходило в действительности, и писатель описывал то, чему был свидетелем, то, что видел. Тогда в чем же его вина? А как бы Вы отнеслись к произведению, в котором писатель с удовольствием, красиво и талантливо описывает погром? Ведь Вы же с гневом обвините его в антисемитизме. Если автор при описании негативного события, процесса никак не выражает своего отрицательного отношения к происходящему, то с чем тогда остается читатель? Шолом Алейхем описывает процесс отхода от еврейства, иными словами процесс ассимиляции. Это для нас не новость. Развитие научно-технического прогресса в конце 19 начале 20 веков, изменение политической ситуации, революция, вследствие которой евреи обрели больше социальных прав, дали толчок к тому, что евреи стали уходить в светскую жизнь. Миллионы людей отошли от еврейства...
The article above is excerpted from the Russian edition of Exodus Magazine. To subscribe, please visit exodusmagazine.org or call 416.222.7105.
Adar I 5779
ב”ה
Our
Community T H E M O N T H I N R E V I E W. U P C O M I N G E V E N T S & P R O G R A M S .
FEBRUARY 2019 | ADAR I 5779 COMMUNITY CALENDAR
FEBRUARY2019 MON
4
8:00pm TUES
5
8:00pm MON
11
7:30pm TUES
12
8:30pm WED
21
6:00pm
LARGER THAN LIFE Course for Women See ad on page 15 FARBRENGEN Rabbi Zaltzman's birthday See ad on page 15 LARGER THAN LIFE Course for Women See ad on page 15
CREATING A NEW WORLD An evening celebrating the life and leadership of the Rebbe in honor of Yud Shevat (the 10th of Shevat, the day the Rebbe accepted the mantle of leadership) was held on January 14 at the JRCC East Thornhill. The highlight of the evening was a fascinating talk delivered by Rabbi Dov Greenberg, from the University of Stanford, California, who spoke on the topic of “You Can Do the Impossible: Creating a New World” – focusing on the Rebbe’s call to each individual to be (and innovate) the change they want to see in the word. Much of the evening focused on how the Rebbe used his leadership to inspire people to reach their potential and motivate other to join his revolution that transformed Jewish life around the world forever. ONE SHABBAT, ONE WORLD
LARGER THAN LIFE Course for Women See ad on page 15 MELEHA IN CONCERT Toronto Centre for the Arts See ad on back page
As part of the annual international “One Shabbat, One World” event, the JRCC branches, along with 1,000 communities across the globe, hosted Friday night Community Dinners at seven locations on January 11. The events were part of the worldwide initiative to celebrate one Shabbat to unite the world, to bring the long awaited redemption for all mankind. Close to 600 people attended engaging events at eight separate JRCC locations — S. Richmond Hill, Concord, Thornhill Woods, West Thornhill, East Thornhil, South Thornhill, Hilda and Rockford. One of the highlights was the arrival of special guest speaker Rabbi Yossi Gansburg at the JRCC East Thornhill event. Participants at all locations enjoyed hot food, a warm atmosphere and fascinating discussions about the Messianic era and its significance in Jewish life.
NEW YEAR FOR TREES @ JRCC Tu B’Shvat, the Jewish New Year for Trees, was commemorated with several events in the JRCC community. It is generally celebrated by eating fruit, particularly from the kinds that are singled out by the Torah in its praise of the bounty of the Holy Land, and reflect upon the lessons we can learn about life using trees as a metaphor. Children’s events were held though the popular Kiddie Chefs program in S. Richmond Hill and East Thornhill here children and their parents made fruit-inspired creations together, while the JRCC West Thornhill hosted a Kids Party. In addition, the JRCC S. Richmond Hill & Maple hosted a Tu B’Shvat Celebration community event for adults, featuring exotic fresh fruits, music and words of inspiration. SPA FOR THE SOUL
CANDLE LIGHTING TIMES February 1, 2019
5:10pm
February 8, 2019
5:20pm
February 15, 2019
5:29pm
February 22, 2019
5:39pm
March 1, 2019
5:48pm
www.jrcc.org
The JRCC East Thornhill Women’s Circle hosted a Spa for the Soul event, an evening of relaxation, beauty, depth and spirituality. Participants experienced an uplifting evening featuring a talk by Rochel Goldbaum from Denver, Colorado, who spoke on the topic of “How to Like the One You Love.” Women also enjoyed a series of workshops by local health and beauty experts: “Tips for Skin Care and Beauty” with Orly Kahn Waldman, Make-Up Artist; “Finding the Place of Happiness” with Leah Rochel Weisberg, Integrative Nurse Coach; and “Improve Immunity” with Surie Weinberg, Holistic Nutritionist. In addition, women were treated to facials, massage, make-up, paraffin wax and other rejuvenating sessions, in a nurturing atmosphere permeated by warmth, friendship and community.
JRCC Our Community
13
Photo of the Month SHABBAT SPIRIT AT JRCC PRESCHOOL & DAYCARE
INCOME TAX RETURNS
NEW RABBI & REBBETZIN FOR JRCC @ ROCKFORD
FREE OF CHARGE FOR THOSE IN NEED
During the upcoming tax season, the JRCC will be offering a FREE program to prepare income tax returns for community members who are unable to afford the service of an income tax professional. This service is intended for individuals with an income of less than $20,000 and families with an income of less than $30,000. To take advantage of this service, you must make an appointment. Contact Tsila Feldman: tsila.feldman@jrcc.org | 416-222-7105x254.
בס״ד
Chabad Lubavitch
History toPresent!
The JRCC @ 18 Rockford Rd. is pleased to welcome Rabbi Shmuel & Esther Neft, who are joining the JRCC team. Rabbi Shmuel hails from Brooklyn, New York, and Esther is from Ukraine. They look forward to being part of the community and meeting everyone.
Visit jrcc.org/pictures FOR MORE PHOTOS OF JRCC EVENTS AND PRGRAMS
JRCC
Torah Study Groups FOR MEN
MARCH 31 TO APRIL 10
A JOURNEY BRINGING “HISTORY” TO LIFE AND ACTION UKRAINE DNIPRO – “The Rebbe’s city” where his father RABBI LEVI YITZCHAK served as Rabbi. Burial place of the Rebbe’s brother. Menorah Centre. MEDZHYBIZH - The resting place and synagogue of the “BAAL SHEM TOV”. ANIPOLI - Resting place of the "MAGGID OF MEZRICH", HADITCH – Resting place the first Lubavitcher Rebbe RABBI SHNEUR ZALMAN OF LIADI. NEZHIN – Resting place of the second Lubavitcher Rebbe RABBI DOV BER. KIEV - Visit to the famous “BRODSKY SHUL” and Jewish Kiev.
RUSSIA LUBAVITCH – Resting place of the third Lubavitcher Rebbe RABBI MENACHEM MENDEL “THE TZEMACH TZEDEK” as well as the fourth Lubavitcher Rebbe RABBI SHMUEL. ROSTOV – Resting place of the fifth Lubavitcher Rebbe RABBI SHOLOM DOVBER “THE REBBE RASHAB”. MOSCOW – Jewish Moscow, Museum of Tolerance.
Approx. COST $5,000 Included: • Flights (Round trip from YYZ + Domestic) • Land transportation • Hotel accommodation • Food
USA NEW YORK – Visit 770 “THE REBBE’S SHUL”, as well as the resting place of the Sixth Lubavitcher Rebbe RABBI YOSEPH YITZCHAK and that of the seventh Rebbe, OUR REBBE.
Trip will be guided by Rabbi Mendel Zaltzman, Rabbi Leibel Ceitlin and local community leaders If you would like to join the trip, email: jrcc@jrcc.org
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February 2019 / Adar I 5779
MORNING KOLEL
CHAVRUSA PROGRAM
Start your day, every day, with a dose of Jewish studies.
Learn Torah weekly with your own personal study partner.
JRCC @ ROCKFORD RD. Chassidic Philosophy with Rabbi Yoseph Zaltzman Sunday: 8-9 A.M. Monday to Friday, 6-7 AM Followed by morning services
JRCC EAST THORNHILL Chassidic Teachings with Rabbi Mendel Zaltzman Sunday: 7-8 A.M. Monday to Friday, 6-7 AM Followed by morning services
Rambam class following
JRCC WEST THORNHILL Thursdays at 8 PM 1136 Centre St., #2 JRCC EAST THORNHILL Tuesdays at 8 PM 7608 Yonge St., #3 For more information about these and other study opportunities: 416.222.7105 | jrcc.org/ijs
416.222.7105
Faces of the Community JOEL ETIENNE
LESSON 4 With All Due Respect: Honoring Your Parents Our parents provide us with life as well as a model for human relations. Living in the “sandwich generation,” which brings a host of its own issues to the fore, forces us to probe the parameters of our moral parental obligation. The Torah perspective on the why of honoring parents will provide much-needed clarity on how to go about doing so.
Three convenient locations:
JRCC EAST THORHILL
with Mrs. Chanie Zaltzman MONDAY, FEB. 11, 2019 AT 7:30PM | 7608 YONGE STREET, #3
JRCC WEST THORHILL (LESSON 3)
with Mrs. Nechama Dina Jacobson MONDAY, FEB. 4, 2019 AT 8:00PM | 1136 CENTRE STREET, #2
JRCC SOUTH THORHILL (LESSON 3)
with Mrs. Mushky Blau TUESDAY, FEB. 12, 2019 AT 7:30 PM | 18 ROCKFORD ROAD
For more details & registration: jrcc.org/rcs
RABBI YOSEPH ZALTZMAN’S
BIRTHDAY FABRENGEN
You are invited to celebrate Rabbi Yoseph Zaltzman’s 63rd Birthday with him and his family In accordance with the Rebbe’s directive, we celebrate a birthday with close friends to thank Hashem for granting another year of service by fulfilling the divine mission.
TUESDAY, FEBRUARY 5, 2019 שבט התשע״ט,ל
Begins 8:00pm 18 ROCKFORD RD. Come and get a free door prize – On a Birthday one receives additional strength to bless others, you can request your personalized blessing
from Rabbi Zaltzman. A Bracha that Hashem grant you and yours all of your needs and heart’s desires
Rabbi Zaltzman would appreciate your spiritual gifts: Studying Torah • Putting on Tefillin • Thinking before you speak • Giving charity • Performing other mitzvot
Celebrate! Relax! Enjoy!
www.jrcc.org
Please tell us about your family Working for the community has always been important to our family. My grandfather, the late Rabbi David Feuerwerker z”l, was a rabbi in Paris. During the War, he fought against fascism in the French resistance, and after the War, became the Chief Chaplain of the French Navy. My grandmother, Antoinette Gluck Feuerwerker, also fought in the French resistance. After the war, my grandparents worked hard to rebuild the downtrodden Jewish community. In the end, my grandfather received great support and help from the Lubavitcher Rebbe, with whom he was in constant correspondence. A family tradition says that gold bars to buy a ship to transport countless refugees to the Promised Land were hidden under my aunt’s baby cradle. My father, Dr. Gerard Étienne, who accepted Judaism, was expelled from his home country of Haiti for fighting against communism and for human rights. I am happy to say that 18 years ago, two Lubavitcher rabbis held chupa for me in Montreal, which was a real blessing! What influenced your decision to go into politics? For many years I was involved in politics on a voluntary basis, and recently decided to take a more active position. My decision to become a candidate was influenced by the belief that, in my opinion, PM Trudeau was leading Canada in the wrong direction – from economic as well as domestic and foreign policy perspectives. In your opinion, what personal qualities can contribute to the effective work of a Member of Parliament? Speaking about me, I think that my experience in law enforcement (I used to be a police constable), journalism, and now in the field of immigration and business law at the York Center for the last 12 years, enabled me to acquire the necessary skills to become an effective Member of Parliament. I also believe that my upbringing based on different cultures (my father is an immigrant from Haiti who converted to Judaism, and my mother is an Ashkenazic Jew, also an immigrant who speaks several languages - English, Spanish and Creole) makes it easier for me to communicate with people in a multicultural country, especially given the huge number of immigrants in Canada. Why did you decide to take up politics right now? It seems to me that this decision has matured at the right moment in my life: On the one hand, I have matured and gathered extensive life, work and family experience, and on the other hand I am still young enough at 45 years old to serve energetically and effectively. If you had the opportunity to make a “l’chaim” with any person in history, who would you choose – and why? I would like to meet our forefather Yaakov. He is my favorite hero. What a hard life he had! He had to flee from his brother who wanted him dead. His father-in-law made him work for 14 years to be with Rachel, the woman he loved. But she, after the birth of her second son, Binyamin, dies during her return journey to the Promised Land. Yaakov loses his beloved son Yosef and for many years believes he is dead. In his declining years, when he is forced to believe that he will also lose his second son from his beloved Rachel, he is forced to leave the country because of famine. Yet his faith was unshakable, he continued to live a G-dly life. To me, this is the essence of Jewry! How do you think you can be helpful to the Jewish community? Recently, I took part in the rescue of the synagogue at the Associated Hebrew Day School - the developers who bought the plot where the school is located were going to close it. I arranged for them to donate land to us and help build a new synagogue. We always try to help the community. But with official status, we can do even more. What are you planning to do as an elected official? My priorities for our community are: Support for tax breaks for Jewish education; open a Canadian Embassy in Jerusalem; address the issue of violent crime; immigration reform, both fixing the delays in legal immigration and securing borders to percent illegal immigration; affordable education; foreign policy, especially in the Middle East and communist China; and economic development, specifically in the Downsview Park area. In addition, we must provide greater freedom of speech to religious organizations. Our religious leaders could do much more, but they are afraid to speak out for fear of losing their charitable tax status. This is unfair. Furthermore, hundreds of millions of dollars are spent annually by the government on mass media, while much less money is provided for charitable and public works. This is also unfair.
JRCC Our Community
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416-222-7105 | www.jrcc.org Jewish Russian Community Center of Ontario
CELEBRATING THE FEMININE SPIRIT: JRCC WOMEN’S CIRCLE
JRCC of Ontario: 5987 Bathurst St., #3 Rabbi Yoseph Y. Zaltzman x278 Roi Aftabi, COO x257 JRCC S. Richmond Hill & Maple: 9699 Bathurst St. Rabbi Avrohom Zaltzman x247 JRCC Concord: 411 Confederation Parkway, #14 Rabbi Avrohom Erlenwein x278 JRCC Affiliate CRC of Thornhill Woods: 8808 Bathurst St. Rabbi Chaim Hildeshaim (416) 818-8492 JRCC West Thornhill: 1136 Centre St., #2 Rabbi Levi Jacobson x240 JRCC East Thornhill: 7608 Yonge St., #3 Rabbi Mendel Zaltzman x227
416-222-7105 ext. 500 | www.jrccfurnituredepot.org
JRCC Steeles & Hilda: 175 Hilda Ave., Party Room Mr. Melekh Brikman x282 JRCC@Rockford: 18 Rockford Rd. Rabbi Shmuel Neft x238
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women, where they can study and interact their way. Featured courses, such as the Rosh Chodesh Society’s “Larger Than Life” series, provide an opportunity for • Donor & office admin in-depth, multidisciplinary explorations of a variety of worker subjects and their contemporary• Warehouse applications. And • special events, such as the recent “Spa for the Mover Soul” evening and the upcoming concert with French singing на нашем вебсайте: sensation Meleha,Дополнительная are exciting информация shared community and http://www.jrccfurnituredepot.org/contact-us/ cultural experiences. open-positions/ The JRCC is committed to continuing and expanding its programНикаких offerings for women. For телефонных звонков, пожалуйста. more information,Мыorсвяжемся if youтолько haveс соответствующим any ideas for future кандидатом. programs or are interested in helping organize future events, please contact the JRCC at 416-222-7105 or Partly funded by jrcc@jrcc.org. The Regional Municipality of York
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Women are at the center of the Jewish community and the Jewish home. At the exodus from Egypt, at the flourishing of Jewish scholarship in the time of the Second Temple, at the nexus of the Jewish spiritual renaissance in Eastern Europe under the most unlikely conditions, women played indispensable roles in instigating the movements that shaped our people. When our women are powerful and inspired, we can expect that an era of warmth and inspired living is on the horizon. In this way, the stability, health and growth of any community – and the Jewish home – is intimately tied to the strength and health of its women. This is something that Judaism has always embraced, and the JRCC provides events and forums that encourage women to explore Jewish life and spirituality in their unique way, giving them the opportunity to bring light into their lives, and thereby shine it to their families and community. The JRCC Women's Circle brings together Jewish women of all ages to learn, laugh, experience and rejuvenate the mind, body and ate?soul. Each month, Rosh Chodesh gatherings at various JRCC branches celebrate the new Hebrew month and its historical-spiritual connection to Jewish women. There ongoing eachSt week specifically for JRCCare Furniture Depotclasses | 1416 Centre | Vaughan, ON limited
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perspectives
Syrian Pullout Pros
and
Cons
Caroline Glick
T
he US's sudden announcement that they are removing their forces from Syria shocked many. But it shouldn’t have come as a surprise, because the move is consistent with key aspects of the US's current military and foreign policy. The decision will have negative consequences. But it will also have positive consequences. Only time will tell if the positive implications of the move will outweigh the negative ones. But it is important to set out both to consider the wisdom of his decision. On the negative side, the most immediate casualties of the US’s decision are the Kurdishdominated People’s Protection Units (YPG) militia. The YPG has been America’s partner and its ground force in the US-led campaign against IS in Syria. YPG forces are the only forces on the ground in Syria that are loyal to the US. At the same time, the US partnership with the YPG has raised the prospect of a war between the US and Turkey. Turkish dictator Recip Erdogan. Erdogan threatened to launch an offensive against the YPG forces. At the same time, Erdogan reportedly agreed to cancel his order of the Russian S-400 surface-to-air missile system and to purchase a package of US Patriot missile systems valued at $3.5 billion instead. Turkey’s planned purchase of the S-400 caused a rift between NATO member Turkey and NATO. The S-400 is not interoperational with NATO systems. Turkish use of the system could endanger the American F-35’s stealth systems. In announcing the departure of US forces, the US essentially told the Kurds that they are on their own. Unless the US agrees to arm and supply YPG forces, and unless the US intends to use other means to deter Erdogan from attacking them, Syria’s Kurds will face the unenviable choice between facing the Turks alone or throwing their hats in with the Russians and Iranians in the hopes of receiving some sort of protection from the Turks. Despite their relatively small numbers, the US forces in Syria have had a massive strategic impact on the power balance in the country. Deployed along the border triangle joining Syria, Iraq and Jordan, the US forces
18
in Syria have blocked Iran taking over the Iraqi-Syria border and so forging a land bridge linking Iran to the Mediterranean through Iraq, Syria and Lebanon. US forces at the border have also prevented Iranian-controlled forces from attacking Jordan. Then there is Russia. Last January, Russian President Vladimir Putin and Syrian President Bashar Assad concluded a deal that gave Russia control over Syria’s oil and gas. The following month, Russian mercenaries attempted to cross the Euphrates River to seize the Conoco oil field. The area is under YPG control. Forty US forces blocked the Russian offensive. Hundreds of Russian mercenaries were killed. Recently, the US Treasury sanctioned an Iranian-Russia network that sent millions of barrels of Iranian oil to Syria and hundreds of millions of dollars to Hamas and Hezbollah. The purpose of the network was to permit
Iran to bypass the US sanctions by passing its oil off as Syrian oil. Apparently in response to America’s move, Russia’s largest oil company Rosneft cancelled a $30 billion deal to develop oil and gas projects in Iran. And so on the face of it, the withdrawal of US forces from Syria gives Russia and Iran an open road to bypass US sanctions. But with the EU still embargoing Syrian oil, Russia and Iran have limited options for selling their supplies. Moreover, according to Oil Price, Syria’s oilfields and infrastructure were destroyed during the war. To bring the fields back to pre-war production levels, Russia will need to invest $35-40 billion. With oil selling for $46 per barrel, it isn’t clear whether Russia has the funds to rebuild Syria’s oil industry. At a minimum, it will be difficult for Russia to cash in on its investment in Syria even after the US forces leave. The fact that most of Syria’s fields
Adar I 5779
perspectives
are in territory under Kurdish control gives the YPG a significant bargaining chip in its dealings with the Russians. Russia does not want those fields to fall to Turkish control. From Israel’s perspective, the US presence in Syria has served as a key deterrent against Russian, Iranian, and Hezbollah aggression. The thought that US forces in Syria will fight with Israel if Israel finds itself at war against Iran and its aligned forces in Syria and Lebanon has been a deterrent to Iranian aggression. It has arguably also been a rationale for Russia limiting the scope of its strategic partnership with Iran in Syria. The possible removal of US forces from Syria, consequently, increases the likelihood of war just as Iran’s pending seizure of the Syrian-Iraqi border increases the likelihood of war. That means it increases the likelihood that Israel will find itself under attack and at war with Iran and its proxies in both Lebanon and Syria. But that, then, brings us to the positive implications of the move. From a US perspective, it is fairly clear that if a full-blown war erupts between Israel and Iran-Hezbollah in Lebanon and Syria, the 2,000 US forces in Syria will not be sufficient to make a significant contribution to their defeat. Instead the forces are liable to serve as a tripwire which could place pressure on the US to deploy a much larger force to Syria. Presuming that the US has no interest in being sucked into a war that would place the US in direct conflict with Russia, keeping the forces on the ground is problematic. US forces were first deployed to Syria in 2014 to wage a campaign to defeat Islamic State in Syria and Iraq. As Middle East expert Lee Smith noted in an article in Tablet magazine in April, the decision to deploy US forces to Syria was of a piece with his larger strategic realignment of the US away from Israel and its traditional Sunni Arab allies and towards Iran. Since ISIS is a Sunni terror group, it was largely assumed that Iran and ISIS were enemies. This despite the fact that Iran and ISIS had a live-and-let-live relationship in Iraq and Syria. Moreover, Iran has a documented record of supporting ISIS’s progenitor, al-Qaeda in Iraq.
February 2019
All the same, in deploying US forces to Syria to fight IS, was believed to be advancing a strategic realignment in two ways. First, it strengthened Iran’s position in Syria by weakening a rival for power. In so doing, it advanced the goal of convincing the Iranian regime to conclude the nuclear deal with the US administration. As former deputy national security advisor Ben Rhodes told a group of activists in 2014, they viewed the realignment towards Iran as a most important policy. The second goal the US sought to achieve through the deployment to Syria was one directed towards domestic opinion. The US sought to use the deployment in Syria and Iraq against ISIS – in coordination and cooperation with Iran – to convince the American public that Iran was no longer their enemy. This policy has continued unabated until now, despite the fact that National Security Advisor John Bolton told Breitbart News in August that the writ of US forces in Syria had been expanded to containing Iran and blocking Iran from seizing control over the Syrian-Iraqi border. The Pentagon, for its part, insisted on maintaining the previous administration’s pro-Iran policy and rejected attempts to abandon it in favor of an antiIran policy in Syria. The same has held in Lebanon. Despite voluminous evidence that Hezbollah controls both the Lebanese government and the Lebanese Armed Forces (LAF), the Pentagon has resisted any attempt to end US support for the LAF and the Lebanese government. And so, for the past two years, the US has continued to fund and train the LAF and to support the Lebanese government. In a sign of just how intertwined Hezbollah and LAF forces have become, Israel’s Hadashot news channel reported that LAF and Hezbollah forces conduct joint patrols along the Lebanese border with Israel. One of the consequences of the US pullout from Syria is an abandonment of the proIranian policy in Syria. True, it isn’t being replaced with an anti-Iranian policy in Syria. But all the same, by abandoning a proIranian policy in Syria, the move will lend some coherence to the US’s overall strategy for countering Iran’s growing power and
influence in the region and worldwide. Israel’s Hadashot news channel reported that along with the decision to remove US forces from Syria, US officials told Israel that if Hezbollah gains a more powerful position in the next Lebanese government, the US will end its support for the LAF and agree to Israel’s request that it place an economic embargo on the Lebanese government. Hezbollah announced its intention to take control over Lebanon’s health ministry shortly after the elections in May. The ministry has one of the largest budgets and plenty of disposable cash. The US had already warned Lebanese President Michel Aoun that it would end its support for Lebanon if Hezbollah receives the health ministry. On Thursday, it was reported that Hezbollah loyalist Jamil Jabak will serve as Lebanese health minister in the next government. If the US follows through on its promise to end its support for Lebanon as a result, then the US will entirely abandon the pro-Iranian policy in the Middle East. From Israel’s perspective, continued US support for the Hezbollah-controlled Lebanese government and military has been a major concern. In 2006, due the Bush administration’s support for the Lebanese government, then-Secretary of State Condoleezza Rice prohibited Israel from targeting Lebanese infrastructures and other resources critical to Hezbollah’s war effort. If the US is true to its word and aligns its policy towards Lebanon with Israel, the move will vastly expand Israel’s ability to decisively defeat Hezbollah, Iran’s proxy army in Lebanon, in the next war. Commenting about the US announcement, Israeli Prime Minister Benjamin Netanyahu said, “We will continue to act in Syria to prevent Iran’s effort to militarily entrench itself against us. We are not reducing our efforts, we will increase our efforts.” Netanyahu added, “I know that we do so with the full support and backing of the US” Time will tell whether the US decision to remove its forces from Syria was a prelude to disaster for US allies and a boon for America’s enemies, or whether the opposite is the case. But what is clear enough is that move is not entirely negative. EM
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19
life on earth
CONTINUED FROM PAGE 8 rescue those poor lost sparks and bring them back to their proper home — each time an object or event of this world is used for a mitzvah. Aside from rescuing sparks, Torah also provides the formula for cutting off the supply lines to those nefarious hackers. Those are all the no-do's. Once all the forbidden lines are abandoned, the dark side simply starves into oblivion. Then there are the guidelines for dealing with the "permissible realm" — all the matters of the outside world. How you are supposed to eat, sleep, work honestly and conduct your personal relations with others — all with Divine purpose. In this way, everything falls back in place and the MUD returns to order. In a certain way, permissible matters do more to rescue those sparks than mitzvahs. Occasionally, there are even cases where the darkness itself is transformed into light. Sort of like enhancing the game thanks to the hackers' discoveries. To do this, however, is extremely risky business. Often it is accomplished by one of those hackers who has handed him/herself in and now works for the good side. But all is with the power of Torah. Because Torah, as the ancient Midrash tells us, contains the blueprint, the concept paper and the design document of the entire OS of this world. That's where G‑d Himself looked when He built this place. Mitzvahs are powerful, but they also bring new risks and hazards. As we explained, all the nurture of evil comes through that hijacked foreground, a.k.a. "good". In the original design scheme, the background had very limited energy source. The foreground resource protocol, on the other hand, is dynamic: more activity = greater supply. Once Torah enters the scene, resources and energy from way beyond the system begin to flow in. In simple terms, good brings more light into the world. And evil knows that. And it pants and cries for some of that light. So what does the background-come-to-lifeas-evil conspire to do? As soon as it detects a source of more light entering the world, it strives to funnel it in its direction. It does
20
whatever it can to trip up whoever is doing those good and wonderful things and thereby spill all the goods over to it. And then it expands its empire even further. That is why, as the Talmud tells us, "Whoever is greater than his fellow, his temptations are also greater." The dark side is not interested in wimps who live normal lives. The dark side is not interested in hijacking bicycles. The dark side is interested in 747s — people and communities that are plugged into purposeful lives. Now you understand why wherever there is the greatest good, there you will find the thickest shmutz. A lot of people don't like this answer. It gets them upset. It's not like one of those nice answers that make you feel gooey and warm inside because you can say, "Oh, now I see things aren't so terrible after all." On the contrary, thinking about this answer may even create a sense of outrage. That's good. We're not supposed to be pacified by answers. We're supposed to be outraged. That's part of the healing process. To be revolted with the way things are and be driven to change it. As you can see, the act of repairing the game itself becomes the new game. A much deeper game. Requiring a much deeper set of skills. This is what the second Rebbe of Chabad, Rabbi Dov Ber (1773-1827) explains to us in his Torat Chayim: When the world was created, it was created with Wisdom. (The ancient Targum of Yonatan ben Uziel
translates "In the beginning G‑d created…" as "With Wisdom, G‑d created…") Because the beginning of all beginnings is Wisdom — the wisdom to create an amazing world out of 0s and 1s. But then there is a deeper wisdom. A beginning before the beginning. The wisdom that precedes Creation. Which wisdom is that? The wisdom to heal that which is broken — without taking the whole system down. The wisdom to transform darkness into light, to make hackers into quality assurance staff and hacks into resilient code. And that is the wisdom of Torah. By now, those patches fill the entire globe. But the hardest levels are just before the win. By all indications, we are on the verge. And now you know why He set us up to hack it in the first place. Why do the wicked prosper and the righteous suffer in this world? Because this world has been messed with. Hacked. And why does G‑d let hackers mess up His world? The simple answer you may not want to hear: So you can fix it. Let’s get to work. Together, we can all achieve the dignity of being G‑d’s partner in creating an amazing world. EM Rabbi Tzvi Freeman, a senior editor at Chabad.org, is the author of Bringing Heaven Down to Earth and more recently Wisdom to Heal the Earth. To subscribe to regular updates of Rabbi Freeman's writing or purchase his books, visit Chabad.org. Follow him on FaceBook @RabbiTzviFreeman.
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With much sadness, on December 18, 2018 we said our final goodbye to our beloved mother, wife, grandmother and friend
Basya Rabkin at the very young age of 65.
Basya represented a modern and forward thinking, thought provoking , powerful woman. She was a remarkable lady, talented, well read, fun, had a great sense of humor and passion for living life to the fullest. She taught us that even with limitations, anything in this world is achievable. This world will continue without Basya but it will not be the same world. Our lives will go on but it will be on a path without its leader. Our hearts will continue to beat but with unhealed scars. Basya leaves behind her husband Gregory Rabkin, her youngest son Eric with his wife Penny, oldest son Lary with his wife Yaffa, and her 5 grandchildren Karina, Michael, Adam, Mavin and Valerie.
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SAVING A JEWISH LIFE! MIRON, a member of the community who, NOW needs YOUR and OUR help! He needs to undergo Liver Transplant and the cost of preparation to avoid rejection , cleansing, surgery and recovery are very High Way beyond his means, as he is not well now.
Every giving person will make a big change! You can donate at https://www.gofundme.com/help-miron-get-a-liver-transplant
If you want a Tax receipt, you can donate via JRCC make payment out to “JRCC – Miron Fund” Do not hesitate to contact me directly 416 – 817 -1771 Amir Rozenfeld
26
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Adar 5779
OSCAR YOLLES
OSCAR OSCAR YOLLES YOLLES
Join Our Team
JRCC JOB OPPORTUNITIES Current Job Openings: • Events Manager • Director of Hebrew School • Mover/Driver For details please visit our website: www.jrcc.org/careers No phone calls please. Relevant candidates will be contacted.
GIVE YOUR CHILD THE GIFT OF A JEWISH EDUCATION GIVE THE OF JEWISH GIVE YOUR YOUR CHILD CHILD THE GIFT GIFT OF A AREGISTER JEWISH EDUCATION EDUCATION LEARN MORE AND AT
LEARN LEARN MORE MORE AND AND REGISTER REGISTER AT AT WWW.JRCCSCHOOLS.CA WWW.JRCCSCHOOLS.CA WWW.JRCCSCHOOLS.CA
LOCATIONS
LOCATIONS LOCATIONS “ JRCC Hebrew School was great“ for my kids. The program is ““
““
JRCC Hebrew School was great
JRCC Hebrew School waspay great amazing and theThe teachers for my kids. program is for my kids. The program is and teachers pay close amazing attention to the each and every amazing and the teachers pay closeOverall, attention to kids eachhad and aevery child. my close attention to each and every child. Overall, kids had a great time and my grew their child. Overall, mygrew kids had a time and their Jewishgreat knowledge. already great time andI’ve grew their Jewish knowledge. I’ve already signed for nextI’ve year! Jewish up knowledge. already signed up for next year! signed up for next year!
- Isaac Salama - Isaac Salama
- Isaac Salama
North Richmond Hill North Hill BeynonRichmond Fields Public School North Richmond Hill 258 Selwyn Road
Beynon Fields School Tuesdays: 6:00Public PM to 7:45 PM Beynon Public School 258Fields Selwyn Road 258 6:00 Selwyn Tuesdays: PM Road to 7:45 PM Tuesdays: 6:00 PM to 7:45 PM
Maple
Maple
Maple Nellie McClung Public School Nellie McClung Public School 360 Thomas Cook Ave. Nellie Public School 360McClung Thomas Cookto Ave. Sundays: 10:00AM 12:30PM
360 Thomas Cook Ave. Sundays: 10:00AM to 12:30PM Sundays: 10:00AM to 12:30PM
Concord Concord Concord
ForestRun RunPublic Public School Forest School Forest Run Public School 200Forest Forest Run Blvd. 200 Run Blvd. 200 Forest Run Mondays: 6:00PM toBlvd. 7:45PM Mondays: 6:00PM to 7:45PM Mondays: 6:00PM to 7:45PM
West Thornhill West Thornhill 1136 Centre St. Unit 2 West Thornhill Tuesdays: 4:00PM to 6:00PM
1136 Centre St. Unit 2 1136 Centre St.toUnit 2 Tuesdays: 4:00PM 6:00PM Tuesdays: 4:00PM to 6:00PM
East Thornhill
East Thornhill East Thornhill 7608 Yonge St. Unit #3
7608 Yonge St. 5:00PM Unit #3 to 7:00PM Wednesdays: 7608 Yonge St. Unit #3 Wednesdays: 5:00PM to 7:00PM Wednesdays: 5:00PM to 7:00PM
North North YorkYork North York
18 Rockford Rd. 18 Rockford Rd. 18 11:00AM Rockford Rd. Sundays: 11:00AM to 1:30PM Sundays: to 1:30PM Sundays: 11:00AM to 1:30PM
FIERA FOODS COMPANY IS HIRING! As one of North America’s largest, privately-owned large-scale bakeries, Fiera Foods Company and affiliated companies has an incredible history of expansion, innovation and quality over the past 30 years. We’re looking for outstanding people to join our outstanding team. • Production (Mixers, Scalers, Oven Operators, Production Line Operators,
General Production Staff, Forklift Operators, Shipper/Receivers); • Skilled Trades (Electricians, Mechanics, Refrigeration Mechanics, PLC Technicians) • Sales (Canada and US); • Management (Lead hand, Supervisory, Management, Project Engineers)
Our commitment to quality, excellence, and responsiveness are critical to our team and our success. Superior communication, teamwork and attention to detail are expected of everyone. Please submit your resume and your compensation expectations to jobs@fierafoods.com or call 416-707-9424. We thank all in advance for their interest, however only those selected for interviews will be contacted.
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Еврейский Центр Русскоязычной Oбщины Онтарио
JRCC WOMEN’S LEAGUE PRESENTS
Internationally Acclaimed French Singer
MELEHA t r e c n o In C
THURSDAY, FEBRUARY 21 7:30PM Doors open 8:00PM Program begins
Toronto Centre for the Arts 5040 Yonge St. North York
'When the Month of Adar Enters, We Increase our Joy' Tickets: www.JRCC.org/Concert
Address correction requested
PM 40062996
Jewish Russian Community Centre of Ontario
Meleha, the singer with a golden voice, sang with the likes of Gino Vanneli, and opened concerts for singers Michael Jonasz, Michel Fugain and Sasha Diste. Following her return to her Jewish roots, she continues to inspire women around the world with her golden voice and original compositions.