Exodus Magazine - July 2019

July 2019 • Tammuz 5779

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July 2019

Tammuz 5779

6

5 | JEWISH SOUL

The Purpose of Challenges

8

10

10 | JEWISH THOUGHT

The L(oneliness) of the Jews

To be sure, G‑d could have established a world order wherein morality and ethics would reign supreme, with little or no effort on the part of man. However...

During two thousand years of dispersion, Jews were the only people who, as a group, refused to assimilate to the dominant culture or convert to the dominant faith. They suffered as a result...

— From the Rebbe's writings

.— by Jonathan Sacks

6 | MADE YOU THINK

12 | ASK THE RABBI

The Laugh

What is Shiva?

When the Holy Temple was destroyed, Rabbi Akiva laughed.

The Temple’s destruction was no less a tragedy for him than it was for his colleagues. Yet, Rabbi Akiva recognized the bigger picture.

What is the Jewish approach to mourning, and why exactly does the "shiva" period following the passing of a person last for seven days?

— by Simon Jacobson

— by Rabbi Yoseph Y. Zaltzman

8 | LIFE ON EARTH

18 | PERSPECTIVES

A great and wealthy king issued a declaration throughout his kingdom that on a given day all must appear before him in person to make his or her request. All such requests would be granted.

The Rebbe met and corresponded with many thousands of people. They came for guidance, both spiritual and practical. For each the Rebbe had a personal answer – meeting the spirit of the person standing before him.

.— by Tzvi Freeman

.— by Adin Even Yisrael (Steinsaltz)

Parables of the Baal Shem Tov

The Power of Oneness

18

editorial jewish soul made you think life on earth jewish thought ask the rabbi our community simchas perspectives guide marketplace memorials

4 5 6 8 10 12 13 17 18 20 21 25

Exodus Magazine is a project of the Jewish Russian Community Centre of Ontario Let's look at the Europe of two or three centuries ago, when the Jewish communities were devastated by poverty and by the constant fear of persecution.

Worse still was the mood of distrust, the shattered hopes that had followed in the wake of a chain of false messiahs. It is easy to understand how, under such circumstances, morale could sink so low. The scholars, the elite who held the light of tradition, remained isolated from the common folk, and were therefore unable to convey to them the joy contained within those ancient teachings which they had been entrusted to preserve.

Then came the master, the holy Baal Shem Tov, to irrigate abandoned fields. He proceeded to transmit to common folk, in their own terms, what had been previously reserved for the select few. His rationale was clear: the same Father in heaven who gives clever people the capacity to understand, also creates the feeble mind, and grants it no less right to share in the divine feast. And upon bringing to light the challenge, the Baal Shem Tov also unearthed the key: that special language by means of which the poor are allotted their spiritual portion, undefiled and unabridged.

The renaissance sparked by the Baal Shem Tov was fired by twin concerns. One, of course, was his love for his people. Had that been all, he might have thought it enough to spoon-feed the needy with the wealth of his own wisdom. But beyond that, he saw how heaven itself was suffering from excess holiness — or rather from our failure to raise up vessels into which the holy could descend. With small words attuned to small people, for the sake of heaven as well as man, he let the job be done.

When the holy was finally allowed to penetrate to the depths where it belongs, its effect on the demeanor of those it touched was extraordinary.

Housed in such modest surroundings, heaven was made a neighborhood. It became a daily occurrence for simple folk to ascend there on ladders of wood, or to arrive through open doors from adjacent rooms. No high-powered lens was required to gaze into the infinite. Simple people were ideal chariots to transport the sacred, with never a self-conscious thought, for they did not suffer from the vanity with which the gifted are apt to be plagued.

They could travel in an instant through time to Sinai, and fall on their faces, trembling as if they had just received the Law. Just yesterday they were slaves to Pharaoh; today they were free. The messiah was not a fable for these good people, or a possible dream of times to come; for them, redemption was now. Cunning minds might contend that they were merely naive. I would say, rather, that they bore the mark of wisdom: a good memory of the future, as well as of the past. To bind past events with those that must inevitably come, to fuse the two extremes of time and bring them to peace with the present, is to partake of the feast prepared by the Baal Shem Tov, the saintly teacher of the rich and the poor, who revealed that memory is redemption.

There is no limit to what memory can achieve.

It is the source, the common font which, when tapped, can resolve all contradictions, and remind all people that they are at once equal and unique.

Bound to our past, assured of our future, we are freed to become ourselves. One who remembers his origin in dust and ashes, and his end as a nest for worms, becomes humble enough to be crowned a king. Memory is the medium of a settled mind. It is the best medicine, too; for no matter who or what the agent of healing may be, real cure is effected by the strength that is found within. It is a process of reawakening to the model of health that is stored within our genes.

But how soon memory slips away, when we are hit with some passing misfortune. One might be snubbed inadvertently by a tactless friend, and in a moment of emotional upset lose sight of all the good that has accrued from a lifelong friendship. Or a son might forget all the care his parents gave him, after a castigation or a clash. He bears the hurt in his heart, and survives by assuming a posture of indifference while, unknown to him, the hurt turns to hatred and rage. Years pass, and he roams, rootless and estranged. Even in the midst of his successes, he is susceptible to depression and disease. Trauma taints his vision, and he cannot see the whole. He will find correctives that achieve half the cure, will move from contrivance to contrivance, all futile, unless he turns a blind eye to his grievances, so truly as to forget all insults, and takes the high road.

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jewish soul

The Purpose

of

Challenges

From the Rebbe's writings

Y

ou asked me to explain the following problem: “Having been brought up to believe that G‑d is the Master of the world, Whose omnipotent power is not limited in time and place, and Who, moreover, is the Source of goodness and desires His human creatures to live a life based on justice and morality, and insofar as Jews are concerned – a life fully in accord with the Torah and Mitzvot – I find it difficult to understand why such a life is often burdened with difficulties, sometimes even insurmountable obstacles?

I wish to add that I raise this question not as a skeptic, but because I believe in Divine Providence. Indeed, the more deeply I feel G‑d’s benevolence and at the same time unlimited Providence, the more difficult I find it to reconcile this seeming anomaly.”

This problem is, of course, not new. It is as old as humanity itself. The question has been asked and discussed in many a religious-philosophical work throughout the ages But the question is still being asked, because the average contemporary thinking individual no longer has direct access to Jewish religious philosophy ,either by reason of a language barrier, or for lack of tine or knowledge to find the sources. So an attempt will be made here to give at least one explanation, and this, too, necessarily in a limited way, within the limitations of a letter. Obviously, the subject matter could fully be dealt with only in a book or lengthy treatise. Nevertheless, I believe that the salient points raised below hold the key to the problem.

Starting from the same basic premise that G‑d is the Essence of Goodness, and that “It is in the nature of the Good to do good,” it follows that G‑d not only desires the true good, but also that this good be enjoyed in the fullest measure. If such good were given to man by Divine grace, in other words, if it were to be achieved without effort, it would have an intrinsic flaw, for it would be, what our Sages call “bread of shame.”

To be sure, G‑d could have established a world order wherein morality and ethics would reign supreme, with little or no effort

July 2019

on the part of man. However, obviously there is no comparison between something received as a gift and the same thing attained through hard personal efforts, after overcoming difficult obstacles both within and without, both material and spiritual, and sometimes even obstacle which appear to be insurmountable. Yet, knowing that there is a Divine command to follow a certain path in life, the person is resolved to fulfill his Divine mission, no matter what the difficulties may be.

Indeed, the very difficulties and obstacles which he encounters are regarded by him as challenges to be faced unflinchingly and to be surmounted; and far from being stymied by such obstacles, they evoke in him untapped powers which reinforce his determination and stimulate his effort to the maximum.

Coupled with this is the feeling of satisfaction which is commensurate only with the amount of effort exerted in the struggle which makes the fruits of victory so much more delicious...

To be sure, we recognize the exile as a punishment and rectification for failures to live up to our obligations in the past as, indeed, we acknowledge in our prayers:

“For our sins we were banished from our land.” But punishment, according to our Torah, called the Torah of loving kindness, must also essentially be kindness.

Since G‑d has ordained a certain group, or people, namely the Jewish people, to carry the difficult and challenging task of spreading – in all parts and remotest corners of the world – the Unity of G‑d (true Monotheism) through living and spreading the light of Torah and mitzvoth, a task which no other group was willing or capable of carrying out – the greatest reward is the fulfillment of this destiny, or, as our Sages put it, “The reward of a mitzvah is the mitzvah itself.” Thus the ultimate purpose of exile is linked with our destiny to help bring humanity to a state of universal recognition of G‑d.

Our Divine Prophets and Sages explained at length the state of the ideal world which will eventually be attained, when all evil will be eradicated and “the wolf shall dwell with the lamb,” etc. “they shall not hurt nor destroy,” etc. Here again, at first glance, one may ask: “Why was it necessary to create vicious beasts in the first place, if they were ultimately – when the world will be filled with the knowledge of G‑d – destined to be turned into docile and peace-loving creatures, so that “a small child shall lead them”? But the answer is the same as above.

Paving the road to the gradual achievement of the said destiny has always been the persevering and indomitable work of determined individuals and groups conscious of their responsibility. They dedicated themselves to the vital need of strengthening and spreading the Torah and mitzvot among the widest section of our people...

The challenge of our time is to spread the knowledge of the Torah and mitzvot, particularly through the education of our young, until each and every Jew will attain the level of “Know the G‑d of your father and serve Him with a perfect heart,” and the fulfillment of the prophecy “They shall now Me, small and great, and the earth will be filled with the knowledge of G‑d, as the waters cover the sea.” EM

exodusmagazine.org

5

made you think

The Laugh Simon Jacobson

Rabban Gamliel, Rabbi Elazar ben Azaryah, Rabbi Yehoshua and Rabbi Akiva were walking in the vicinity of Rome. From far away, they heard the sounds of a thriving metropolis, and three of them began to cry, but Rabbi Akiva laughed.

They said to him, “Why are you laughing?” {Rabbi Akiva responded:]“And you, why are you crying?” “These barbarians, who bow to idols and burn incense for false gods, are living in peace and security, while we, the footstool of whose G‑d is burnt with fire – should we not cry?” He said to them, “That is exactly why I am laughing. If people who violate the will of G‑d have it so good, how much better will those who act according to His Will, have it?”

Another time, the same scholars were walking towards Jerusalem. When they reached Mt. Scopus (from which it is possible to see the Temple Mount), they tore their clothing.

When they arrived at the Temple Mount, they saw a fox running out of the area where the Holy of Holies had been. They began to cry, while Rabbi Akiva laughed.

They said to him, “Why are you laughing?” He responded, “Why are you crying?”

“If from the place about which it is written, ‘And the stranger who enters there, shall die,’ we see a fox coming out, should we not cry?”

“For that very reason, I am laughing. Isaiah the Prophet said, ‘I will bring two reliable witnesses regarding my People, Uriah the Priest and Zecharia ben Yevarech’yahu. ‘(Isaiah 8:2) Now what do Uriah and Zecharia have to do with each other? Uriah prophesied in the time of the First Temple, and Zecharya in the time of the Second Temple! But the verse in Isaiah makes Zecharia’s prophecy dependent on Uriah’s.

“In Uriah’s case, it is written, ‘Therefore, because of you, Zion will be plowed under like a field.’ (Michah/Uriah 3:12) In the case of Zecharia, we find, ‘Yet again, elderly men and elderly women will sit in the streets of Jeruselam (and each will have a staff in his or her hand from great age. And the streets of the city will be full of children, playing in her streets) (Zecharia 8:4-5) Until I saw the fulfillment of Uriah’s prophecy, I had some doubt as to whether Zecharia’s prophecy would come true. Now that I have seen Uriah’s prophecy fulfilled in full detail, I

6

know that Zecharya’s prophecy will also be fulfilled.”

Hearing that, Rabbi Akiva’s colleagues said to him, “Akiva, you have comforted us. Akiva, you have comforted us.”

(End of the tractate Makot)

T

his time of year is the saddest one in the Hebrew calendar. During these “Nine Days,” the period from the first day of Av until the 9th of Av (Tisha b’Av), we mourn the destruction of the two holy Temples: the first Temple destroyed by the Babylonians 2426 years ago, the second one by the Romans 1936 years ago.

Why would we still be grieving over a structure destroyed thousands of years ago?

For two reasons: 1. The Temple was not a mere piece of real estate. It was a window between heaven and earth. The Temple bridged spirit and matter. Thus its destruction was not just an isolated historical event, but one whose effects are still reverberating today. As long as tension remains between the physical and the spiritual, we are experiencing the loss of the Temple. Which is why our sages tell us that: “A generation that does not rebuild the temple is considered as if it destroyed it.”

2. Time is not linear but spiral. Events that happen in a particular time of year are related to the energy flow of that respective time. And that energy flow repeats itself each

year as the cycle returns to that point in time.

The negative energy that manifested when the Temple was first destroyed repeats itself each year during this period in time.

In other words: Historical events are merely outer manifestations of invisible forces that are always at work behind the scenes.

Our grief for the destruction of the Temple includes all areas in life that cause us anguish.

Therein lays a profound lesson in life, and a universal lesson at that.

The Hebrew calendar reflects the true rhythm of life. Life is not a comprised of particles but of waves. Like the waves of the sea, life consists of cycles, with troughs and crests, some of which may be extreme.

A good swimmer recognizes the dynamic nature of water, and adjusts accordingly. In contrast to a static plateau, which one can navigate without fluctuation, the waves of water require constant vigilance to negotiate the cycles. When a strong wave hits, a proficient swimmer will not resist or fight the wave, but “go with the flow” and allow the cresting wave to carry him. Any attempt to ignore or fight the wave will quickly deplete the swimmer’s energy, with the risk of drowning the swimmer. In the case of a severe stormy sea, the need to surrender to the flow of the waves is only amplified.

On the other hand, when the waves are relatively calm, the swimmer uses their energy as a catalyst for forward thrust.

Tammuz 5779

made you think

Interestingly, when negotiated properly, both stages, whether it be stormy waves or calm ones, are forms of energy that are all part of the swimming cycle. Indeed, a powerful wave that cannot be fought can be tapped in a powerful way, as long as you ride it and don’t try to resist.

Now back to the wave-cycle of time.

Time too consists of crests and troughs. The Hebrew calendar is a sort of travel guide through time that helps us align ourselves to the inner rhythms of life’s cycles.

As the Talmud declares: “Just as when Av arrives decrease joy, so too when Adar arrives increase joy.”

Strange statement: Why equate the two periods in time? Even if the Talmud wanted to make both statements, it could have simply said: “When Av arrives decrease in joy; when Adar arrives increase in joy”?!

The Talmud is telling us that time is a cycle.

Av and Adar are not just two unrelated, diametrically opposed, periods in time: One filled with sorrow, the other with joy. They are like the trough and crest of one wave: Just as Av brings on a decrease in joy, so too Adar brings on an increase in joy.

And therein lies the secret behind Rabbi Akiva’s laugh. It goes without saying that Rabbi Akiva also fasted and grieved on Tisha B’av, and probably shed a tear or two. The Temple’s destruction was no less a tragedy for him than it was for his colleagues. Yet, Rabbi Akiva recognized the bigger picture: Within the tragedy he was able to see the end of the story. Within the death he was able to see the birthing of a better future.

When he heard that the Jews continue to mourn the destruction of the Temple for close to two millennia, Napoleon purportedly said: “Because they continue to cry for the Temple, they will ultimately get it back.”

Crying over the loss of the Temple is like riding the difficult waves. By not ignoring and not fighting them, the tears become part of the swim, part of the journey, that swim ultimately leads us to our destination. If you forget and get desensitized to the sadness of life, then you become desensitized to the joy as well. In other words: If you don’t cry when it’s time to cry, you won’t be able to rejoice when it’s time to celebrate. If you cry

July 2019

when the situation calls for it, you will see it through and rejoice when the time comes (“Just as when Av arrives decrease joy, so too when Adar arrives increase joy”). When you navigate the troughs you have the power to ride the crests.

This also explains how the Munkatcher Rav (Minchas Elozor) interprets the Talmud: “When Av arrives decrease – the negative energy of Av through – joy.” How can he turn around the literal meaning of the statement, which specifically directs us to decrease joy?

In Jewish thought, based on faith in G‑d, even a decrease in joy is not an end in itself, but part of a larger picture. In that context, even the decrease in joy in the month of Av is only a decrease on an ostensible level; within the sadness lays a deep joy – the joy of the light at the end of the tunnel, that our mourning today is a yearning that will lead us to the rebuilding of the Temple. How do we reveal that joy? By acting joyously (in ways that are legally permitted) during the month of Av. There are two ways to celebrate joy.

One is through revealed joy, like the overt celebration of Adar; the other is through the joy that lies within the challenges of life as well. Both are part of one story – both part of one journey, the journey of our life’s waves.

There was once a Chassid who was unjustly imprisoned by the Czar’s regime, a common event in those days. His Rebbe was allowed to visit him once. When the Rebbe came to see him he noticed that the Chassid was despondent. “Why are you feeling so down?” the Rebbe asked him. Didn’t we learn that one must always serve G‑d with joy, and even negative experiences are also for the good?”

The Chassid replied: “I am not saddened by the fact that I am in prison, but because it’s now two weeks that I have been unable to recite a blessing in this prison.” In his cell there was a pail used for lavatory purposes that did not allow one to recite a blessing.

The Rebbe smiled and told him: “But isn’t it true that the same G‑d who commanded us to recite a blessing, also commanded us not to recite on under such conditions. So, even as you don’t recite a blessing you are equally performing a mitzvah, which should be done with joy!”

Upon hearing the Rebbe’s words, the Chassid jumped up and began to dance.

His exuberance was contagious and the other prisoners, Jews and non-Jews, joined him in celebration. One of the rabid anti-Semitic guards inquired as to the reason for the joy. One of the prisoners told him, “That Jew over there is the one that began the dancing. I don’t know the exact catalyst, but I know it has some connection to the pail in his cell.” When the guard heard that, he immediately entered the cell of the Chassid, and said, “I’ll show you. I am getting rid of the pail in your cell!”…

The Baal Shem Tov uses an analogy of a spiral staircase. In Yiddish a spiral staircase is called “shvindel trep,” literally: Swindling steps. Why? Because when you climb a regular vertical staircase, you see the destination and you see yourself getting closer to it as you climb the stairs.

A spiral staircase “swindles” you, because as you get closer to the destination you have to turn completely around, in a 360 degree turn, to the point when cannot see the apex. Indeed, just before you reach the top, you must turn completely around for the last time. When you’re still far from the destination you may be able to see it, but just before reaching your destination you have your back to it.

The challenge is to know how to see it through.

Rabbi Akiva, a man who paid many prices, a man who discovered his soul at age forty, was able to see the big picture.

He was never swindled by the apparent dips and downs in life. Therefore he was able to laugh when others cried.

And his vision helps us all see better. It comforts us and helps us smile.

Ironic isn’t it that good times can allow us to be trapped in the small picture.

Sadder moments leave us no choice but to recognize the bigger picture.

But after all is said and done, we have been promised that the worst is over and the best is yet to come. We have had more than our share of troughs, and are ready for the ultimate crest.

Are we ready? EM

exodusmagazine.org

7

life on earth

Parables of the Baal Shem Tov Tzvi Freeman

A

great and wealthy king issued a declaration throughout his kingdom that on a given day all must appear before him in person to make his or her request. All such requests would be granted.

The declaration traveled swift and far throughout the land, even to the most remote villages and unnamed hamlets. In one such village, a homeless unfortunate who had nothing to his name but the cloth in which he wrapped himself also received the news.

He asked in astonishment, “The king will see even me?”

“Yes,” he was told. “Even you.”

And so, this pauper of paupers joined the throngs of townspeople, villagers and farmers streaming in from every corner of the kingdom to see their king.

By the time the people approached the capital city, they were a mighty river. The merchants of the city set forth their wares for sale, fine crafts and exotic goods that simple villagers had never known to exist.

Many, if not most of the people became so distracted by bustle, trade and excitement at the marketplace that they never made it into the palace compound.

The pauper, however, found no interest in the marketplace. He had not a coin with which to buy a thing, and at any rate, had come to be seen by the king and not to tarry in the market. He simply continued moving, joining the many that now flooded into the palace courtyards.

Upon breaching the gates of the courtyard, the hoard halted abruptly and gasped. Before them lay a magnificent garden of elegant flowers and wondrous trees most pleasing to the eye. Birds of multicolored feathers perched themselves upon the branches, enjoying succulent fruits unimagined in the wildest of dreams. As the people delicately stepped forward, many stopped to stretch out on the fresh, green lawn by the royal swan pond, serenaded by the music of the royal orchestra.

But the pauper was single-minded, asking another and yet another royal guard if it were true that the king would see even him, and if so, where was the entrance?

But even the royal courtyard had been no preparation for the magnificence those few

8

who entered now encountered—the towering columns of marble bordered with silver and gold, the stupendous and intricate tapestries of many colors that hung from a ceiling that seemed to be in the heavens, and the imposing guards in shining armor that stood at each entranceway.

As they were escorted from one room to the next, each room more impressive in its grandeur than the previous, each mesmerizing its portion of people who could not move from there, the pauper insisted on asking of whomever he could enquire if it were true that the king would see all that came, even a miserable pauper such as himself.

Until, eventually, he found himself among the very few to enter the royal throne room and come before the king.

It was already late in the day, the royal clock had ticked for many hours, the royal guard had stood still in respect and the king had occasionally arisen from his throne to pace back and forth, throwing furtive glances at his watch, waiting impatiently for the masses to arrive with their requests..

Finally, that small, remaining trickle of the most perseverant did enter the throne room,

and each took a turn to approach the royal throne and make his or her request.

One asked for a grand tapestry to hang outside of his cottage. His request was granted.

Another asked for some of the royal sweets that had been laid out in silver bowls in an antechamber to be served at a party she would host for her friends. Her request was granted.

Another had been forced to make avail of one of the many royal washrooms in the palace and was most impressed by the golden toilet bowl. His request was to have one such toilet bowl built into his wooden cabin. That too was granted.

Finally, our hero, the pauper of paupers, stood in awe and wonder before the king, unable to open his mouth or to even clear his throat.

“And what is your request?” asked the king. The pauper blinked his eyes, twisted his head and glanced behind him. No one there. This was really too much. Not only he stood before the king, but the king himself had spoken to him—to him directly and to no other.

Tammuz 5779

life on earth

With great difficulty, he managed to bow and force out a few words, “Hello, my king.”

“Hello to you, too,” the king replied.

“Now please make your request.”

By command of the king, the pauper forced his mouth to open and to speak. “Um. So what am I supposed to request?”

Before an advisor could jump in, the king replied, “Whatever your heart desires.”

There was a pause for a moment, the entire royal chamber hushed in utter silence. And then: “My king!” the pauper replied. “I have no request. I only came to see you. And now I have this privilege of standing here before you, as your most humble servant.”

“But you must make a request,” insisted the king.

The pauper paused again, and uttered, “Then this is my request, that which my heart desires, that, if such a thing were possible, and if the king so desires, that I get to see you again, perhaps even three times a day. And then, whatever concern I have, I could pour out before my most eminent lord, the king.”

“That is all you desire?” asked the king.

“There is nothing else in my heart but this desire,” replied the pauper.

So the king had it declared to all the ministers and officers of his palace that this pauper must be allowed entry to the king three times daily and whenever else he so desires, and that he be given a free hand to take all he desires from the royal treasury.

For there was no person to whom the king felt greater kindred of spirit than to this pauper of paupers, the man who desired nothing else but the king alone.

As the people who journeyed to the palace were distracted by the attractions along the way, so we all have our distractions in life.

For some, it’s the marketplace in the big city.

For others, it’s the garden of the heart. For others, the palace of the mind.

But if we could strip ourselves of all distractions, we would bare a simple and singular desire—to be one with our beloved King, Master of Heaven and Earth.

And if we can do so, heaven and earth, as well, are ours. ***

July 2019

A

great and mighty king constructed many barriers and walls, one barrier within another, all surrounding himself in the form of a crafty maze. Between the walls he contrived deep moats, fierce beasts and many armed guards. Yet no expenditure was made on this maze, for it was all with the power of illusion.

The king then had those guards scatter gold coins at the gateway of every wall—increasing the amount with every entranceway closer towards the king. All this to test the enthusiasm and the longing of the citizens of the land, to see who would make the effort to come to see their king.

Indeed, many made the effort, but few came close. There were those who returned home as soon as they collected a few coins at the first gate. Others were intimidated by the sight of ferocious beasts and armed soldiers and stayed away. Others swam the moat, fought off the beasts, were not intimidated by the soldiers—but satisfied themselves that they had come close to the king, seen much of his glory, and returned with gold to prove it.

But the king’s son was astonished by all he saw. The barriers only made the king’s son thirst more for his father. “How could it be,” he exclaimed, “that such a good and compassionate king should surround himself with such formidable barriers!”

In his great yearning, the prince pushed on past all obstacles and danger, leaping over walls and ignoring the treasures that awaited on the other side without once stopping. For he was obsessed only with one thing—to see his father, the king.

It was then, when the king saw the valiant efforts of his beloved son and how he risked his very life to break through all barriers with a burning desire to return to his father—it was then that he removed all illusions. The prince looked about and saw that there are no walls, no barriers, no moats, no beasts or soldiers, no veils. There is only the king.

So too, the great and awesome King of kings, the Holy One, may He be blessed!

He hides himself behind many veils, barriers and iron walls. These are the barriers of scattered thoughts, of wasted time, of

worldly distractions and furtive pleasures.

The barriers that mount themselves immediately when one decides to rise higher, that push back at any effort to come to see the true King.

As the Zohar states, the Hidden Good is surrounded by darkness. For there is no day that does not contain goodness, a goodness that can be found hidden in the secrets of the Torah, waiting for those who search hard for it. It is only that many obstacles are laid to protect that goodness, so that only those who treasure the hidden good can reach it.

Those who think for themselves realize that all the barriers, the iron walls, the veils and coverings—these are nothing more than He Himself, may He be blessed. Like a tortoise who hides within its own shell, so G‑d Hides himself behind His own world.

The obstacles—they too are the King’s holy hand. For there is no place void of Him. In truth, from His vantage point, He is not hiding at all.

And when you know that G‑d is everywhere and that there is nothing else but Him, then you can bear everything. EM

exodusmagazine.org

9

jewish thought

The L(oneliness)

of the Jews

Jonathan Sacks

T

o many – Jews and non-Jews, admirers and critics alike – that has seemed to epitomise the Jewish situation: a people that stands outside history and the normal laws governing the fate of nations.

For Jews it was a source of pride. For non-Jews, it was all too often a source of resentment and hate. For centuries, Jews in Christian Europe were treated, in Max Weber’s phrase, as a “pariah people.” All agreed, though, that Jews were different.

The question is: how and why? The biblical answer is surprising and profound.

It is not that Jews alone knew G‑d. That is manifestly not the case. Bilaam – the very prophet who uttered these words – was not an Israelite. Nor were Abimelekh or Laban, to whom G‑d appears in the book of Genesis.

Abraham’s contemporary, Malkizedek, king of Shalem (the city that later became Jerusalem) is described as a priest of the most high G‑d. Jethro, Moses’ father-in-law, was a Midianite high priest, yet the parsha that contains the supreme moment of Jewish

10

history – the revelation at Mount Sinai – bears his name. Even the Pharaoh who ruled Egypt in the days of Joseph said of him, “Can we find anyone like this man, one in whom is the spirit of G‑d?”

G‑d does not appear only to Jews, members of the covenantal nation. Nor does He answer only Jewish prayers. At the dedication of the Temple, King Solomon made the following request: As for the foreigner who does not belong to Your people Israel but has come from a distant land because of Your name — for men will hear of Your great name and Your mighty hand and Your outstretched armwhen he comes and prays toward this temple, then hear from heaven, Your dwelling place, and do whatever the foreigner asks of You, so that all the peoples of the earth may know Your name and fear You, as do your own people Israel, and may know that this house I have built bears Your Name.

The sages continued this great tradition when they said that “the righteous of the

nations of the world have a share in the world to come.” Yad Vashem, the Holocaust museum in Jerusalem, contains the names of more than 20,000 righteous gentiles who saved lives during the Holocaust years.

Nor is it that G‑d’s covenant with the children of Israel means that they are more righteous than others. Malachi, last of the prophets, has striking words to say on the subject: From where the sun rises to where it sets, My name is honoured among the nations, and everywhere incense and pure oblation are offered to My name, for My name is honoured among the nations, says the Lord of hosts. But you profane it . . . (Malachi 1:11-12) Nor did any of the major strands in Jewish thought ever see Jewish chosen-ness as a privilege. It was, and is, a responsibility.

Where then did Jewish singularity lie? The clue lies in the precise wording of Bilaam’s blessing: “Behold it is a people that dwells alone.” For it was as a people that G‑d

Tammuz 5779

During two thousand years of dispersion, Jews were the only people who, as a group, refused to assimilate to the dominant culture or convert to the dominant faith. They suffered as a result... chose the descendants of Abraham; as a people that He made a covenant with them at Mount Sinai; as a people that He rescued them from Egypt, gave them laws, and entered into their history. “You will be to Me,” He said at Sinai, “a kingdom of priests and a holy nation.” Judaism is the only religion to place G‑d at the centre of its self-definition as a nation. Jews are the only nation whose very identity is defined in religious terms.

There were many nations in the ancient world who had national gods. There were other religions – Judaism’s two daughter faiths, Christianity and Islam – that believed in a universal G‑d and a universal religion.

Only Judaism believed, and still believes, in a universal G‑d accessible to all, yet peculiarly manifest in the way of life, fate and destiny of a single and singular people Israel, in its history and laws, would be G‑d’s witness. It would testify to something larger than itself. So it proved to be. The historian Barbara Tuchman wrote:

The history of the Jews is . . . intensely peculiar in the fact of having given the Western world its concept of origins and monotheism, its ethical traditions, and the founder of its prevailing religion, yet suffering dispersion, statelessness and ceaseless persecution, and finally in our times nearly successful genocide, dramatically followed by fulfilment of the never-relinquished dream of return to their homeland. Viewing this strange and singular history one cannot escape the impression that it must contain some special significance for the history of mankind, that in some way, whether one believes in divine purpose or inscrutable circumstance, the Jews have been singled out to carry the tale of human fate.

Why, if G‑d is the G‑d of the universe, accessible to every human being, should He choose one nation to bear witness to His presence in the human arena? This is a profound question. There is no short answer.

But at least part of the answer, I believe, is this. G‑d is wholly Other. Therefore He chose a people who would be humanity’s ‘other’. That is what Jews were – outsiders, different, distinctive, a people who swam against the tide and challenged the idols of the age. Judaism is the counter-voice in the conversation of mankind.

During two thousand years of dispersion, Jews were the only people who, as a group, refused to assimilate to the dominant culture or convert to the dominant faith. They suffered as a result – but what they taught was not for themselves alone. They showed that a nation does not need to be powerful or large to win G‑d’s favour. They showed that a nation can lose everything else – land, power, rights, a home – and yet still not lose hope. They showed that G‑d is not necessarily on the side of great empires or big battalions. They showed that a nation can be hated, persecuted, reviled, and yet still be loved by G‑d. They showed that to every law of history there is an exception and what the majority believes at any given moment is not necessarily true. Judaism is G‑d’s questionmark against the conventional wisdom of the age.

It is neither an easy nor a comfortable fate to be “a people that dwells alone”, but it is a challenging and inspirational one. EM

future tense

MOSHIACH MUSINGS

The Jewish view of the end of days differs greatly from other apocalyptic visions. It will not need to be violent, and there will be no need for more wars. Even the punishment of the wicked can happen by peaceful means.

The Talmudic teaching you mention illustrates this: “In the future, there will be no need for purgatory. G‑d will remove the sun from its sheath. The righteous will be healed by it, and the wicked will be punished by it.”1 The “sheath of the sun” could be the atmosphere, the photosphere, the ozone layer, all of the above, or something else entirely, but the Talmud here is talking about a change in spiritual climate.

In Torah teachings, the sun represents G‑d’s light. In our current world, this light is hidden. Just as the sun has a sheath that covers it and filters its light, so too the laws of nature cover over G‑d’s light in the world.

The divine hand is often hard to detect, and life can sometimes seem random and meaningless. G‑d is there if you look for Him, but He can easily be missed, and the world can seem like a very dark place.

But one day soon, it will all make sense.

When the Messiah comes, G‑d will reveal Himself, His light will shine unblocked, the veil will be lifted, and we will see that it was His hand guiding the world all along.

Nothing was random, nothing was a mistake, and everything was part of His ultimate plan.

This awareness will be a healing for the righteous. They always knew that G‑d was there, and it pained them that He could not be seen. They will take pleasure in feeling G‑d’s closeness and seeing goodness prevail, which is what they dedicated their lives to achieve.

But for the wicked, it will be a punishment.

When the truth is revealed, when the game is up, they will feel the pain of having wasted their lives on emptiness and triviality. The greatest punishment is to discover that you got it wrong, that you built your life on false ground and missed out on doing so much good.

The sun will shine. The question is, are you blocking the light or helping unveil the light?

Is yours a life of enduring worth, or are you preoccupied with the pettiness that will one day melt away? The future is bright. You can help make it so.

ask the rabbi

What is Shiva?

by Rabbi Yoseph Y. Zaltzman

Q

What is the Jewish approach to mourning, and why exactly does the "shiva" period following the passing of a person last for seven days?

Shiva, literally translated as "seven", refers to the seven-day mourning period following the death of an immediate family member.

This structured mourning period is guided by various Torah laws which insure an appropriate amount of time as well as a proper setting for adequate mourning and expression thereof. Mourning properly in the proper time is essential for the mental and emotional wellbeing of the mourner in dealing with, and continuing on after, the death of a loved one.

The concept of a seven-day mourning period was instituted by Moses. While the Torah does not mandate a sevenday mourning period (it is considered a rabbinic ordinance, Moses being the Rabbi in this case), there are numerous references in the Torah for seven days of mourning.

1. G‑d mysteriously waited for seven days just before starting the flood. According to some opinions He was mourning the death of the righteous Methuselah, and according to others he was mourning the forthcoming "death" of the world that would be brought on by the flood. Our sages in the Jerusalem Talmud tell us that G‑d was setting an example of mourning for us to follow when we experience loss.

2. We find that Joseph established a seven day mourning period for his father Jacob.

3. G‑d told the Prophet Amos "And I will turn your holidays into mourning".

The sages of the Talmud inferred from here just as the holidays (Passover and Sukkot) are seven days, so too are the days of mourning.

In the immediate aftermath of death there are two extremely important concerns: respectful care for the deceased, and appropriate conditions for the mourners and mourning.

From the time of death until the conclusion of the funeral, the primary focus and concern is the proper care for

12

the body of the deceased and all the burial preparations. The care for the body before burial, the eulogy, the actual burial – all are done to honor the one that has died.

Once the burial has ended and the Shiva begins, the primary focus shifts to the mourners. The mourners experience a week of intense grief, and the community is there to love, comfort and provide for their needs. This is a critical point, for if one must feel the heart-wrenching pain of grief and loss, it should be done at a time when all those around are there to help and comfort.

The laws of mourning have the purpose of providing an appropriate amount of time as well as a proper setting for adequate mourning and expression thereof. Mourning properly in the proper time is essential for the mental and emotional wellbeing of the mourner in dealing with, and continuing on after, the death of a loved one.

While Shiva generally lasts for seven days, the mourning does not end, however, with Shiva, but continues in a lesser degree through shloshim – 30 days – and, for the loss of a parent, an entire 12 months.

Whilst life must go on, the memory of the deceased never fully dissipates. We pay formal tribute to our departed loved ones annually on the yahrtzeit and four times yearly by saying Yizkor. We also perpetuate their lives and legacies by creating or contributing to good causes in their honor.

May we merit the coming of Moshiach and the resurrection of the dead when G‑d will remove death forever and days of mourning will be turned into days of rejoicing. 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.

Когда у человека происходит, не дай Б-г, какое-то несчастье – или обнаружили тяжелое заболевание, или кто-то из близких уходит из жизни, часто человек задается вопросом: «Ну почему это случилось со мной? За что? В чем я провинился, что сделал не так?» Некоторые думают: можно понять, что с людьми, не соблюдающими еврейских традиций, случаются неприятности. Но как тогда объяснить проблемы в семьях религиозных евреев? Им-то за что? Судьбы, которые Вс-вышний предопределяет людям, являются частью общего плана Творения. Картина мира включает в себя сложную мозаику человеческих судеб, причем надо учитывать, что душа каждого человека приходит на землю не один раз – происходит реинкарнация душ. Так что нам понять этот Вселенский замысел совсем непросто. Не стоит связывать каждое несчастье с определенным «неправильным» поведением человека. Хотя человек должен ежедневно обдумывать свои поступки с целью cамосовершенствования. То есть, не надо думать, что нас наказывают за то, что мы что-то неправильно делаем? Такой подход неверный. Нужно думать, как улучшить свое поведение, свою духовность, свое еврейство, свое отношение к людям, к семье и т.д. Если человек – нееврей, то он должен думать о том, чтобы улучшить выполнение семи заповедей Ноаха, данные другим народам мира. Речь не идет о том, является ли человек, с которым что-то случается, религиозным. Хотя, если говорить о религиозности, то всегда имеется достаточно того, что можно улучшить или прибавить в выполнении заповедей в соответствии с уровнем образования этого человека и уровнем его соблюдения традиций. Наоборот, с такого человека больший спрос...

The article above is excerpted from the Russian edition of Exodus Magazine. To subscribe, please visit exodusmagazine.org or call 416.222.7105.

Tammuz 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 .

JULY 2019 | TAMMUZ 5779 COMMUNITY CALENDAR

J U LY 2 0 1 9 WED

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7:30pm SAT

6

1:00pm SUN

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1:00pm MON

15 9:30pm SUN

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1:00pm SUN

21

5:00pm SUN

28 1:00pm

LARGER THAN LIFE New course for women See ad on page 15 FARBRENGEN 3 Tammuz See ad on page 15 COMMUNITY BBQ East Thornhill See ad on page 14 FARBRENGEN 12 Tammuz See ad on page 15 HOLY TEMPLE TOUR JRCC East Thornhill See ad on page 14 FAST DAY: 17 TAMMUS 3:56am to 9:27pm See guide on page 20 COMMUNITY BBQ West Thornhill See ad on page 14

CANDLE LIGHTING TIMES July 5, 2019

8:44pm

July 12, 2019

8:41pm

July 19, 2019

8:36pm

July 26, 2019

8:29pm

www.jrcc.org

COMMUNITY MARKS SHLOIMELE’S 10TH YAHRZEIT On the 2nd of Sivan (June 4-5), the JRCC community joined with the Zaltzman family in commemorating the 10th yahrzeit of their beloved son and grandson, Meir Shlomo z”l, affectionately known as Shloimele.

The JRCC East Thornhill hosted a special evening featuring guest speaker Rabbi Leizer Gurkow, a noted rabbi, scholar and author from London, Ontario. He spoke on the topic of “The Afterlife: What Really Happens On The Other Side?” – a fascinating talk that dispelled many of the myths and misconceptions surrounding Judaism’s view on the afterlife. Participants enjoyed an engaging lecture, followed by lively discussion and refreshments. People were also able to contribute a good deed to the Mitzvah Campaign in honor of Shloimele, showing their support to the family and adding light to his soul in heaven. You can join the campaign at any time at JrccEastThornhill.org/Shloimele.

SHAVUOT AT THE JRCC

On Sunday, June 9, hundreds of children and adults attended the annual reading of the Ten Commandments on Shavuot at ten JRCC locations. The children were treated to the now famous Shavuot Ice Cream Party, featuring ice cream squishies, while celebrating the receiving of the Torah at Mt. Sinai over 3,000 years ago. The readings were followed by a light dairy brunch buffet, including delicious homemade cheesecakes. The event was held simultaneously at all JRCC branches, with some branches holding multiple readings and parties throughout the day to accommodate everyone’s schedules.

On the previous evening, dozens of people joined the traditional allnight learning sessions and the reading of the Kabbalistic “Tikun Leil Shavuot” on the night of Shavuot, expressing our love for the Torah and anticipating receiving it anew as we do at this time each year.

BAT MITZVAH CELEBRATIONS Participants of the Bat Mitzvah Clubs of JRCC West Thornhill, JRCC East Thornhill and JRCC S. Richmond Hill & Maple celebrated their graduation together with music and dancing in a joint ceremony attended by 120 of their families and friends. The girls spent the last year learning and discovering what becoming a Bat Mitzvah is all about, making friends, and developing a sense of pride in being a Jewish woman. For the graduation ceremony, each girl prepared a short speech, heard blessings from their teachers and community leaders, enjoyed a wonderful festive meal and atmosphere, and received special gifts. The evening culminated with a beautiful and touching candle lighting ceremony, during which mothers blessed their daughters. Registration is currently open for next year at jrcc.org/hebrewschool or hebrewschool@jrcc.org.

COMMUNITY BBQS

Several JRCC Branches host community barbecues during the month of June, providing a casual setting for community residents to meet, connect, interact and enjoy an informal family experience. These types of events are a great way to get to know one another, and a great opportunity and the perfect environment in which to feel a sense of community. The barbecues featured music, activities for kids, and, of course, cold beer and great marinated food on the grill. People came out to enjoy the sunshine and good times at the JRCC West Thornhill, the JRCC Richmond Hill & Maple, and the JRCC @ Rockford.

Thank you to all the volunteers who helped with the setup, and for everyone who came to make it a beautiful day!

JRCC Our Community

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Photo of the Month SPIRIT AND CREATIVITY AT JRCC PRESCHOOL & DAYCARE

A TORAH GATHERING IN THORNHILL The JRCC West Thornhill hosted a gathering of Torah Study and inspiration following the holiday of Shavuot, commemorating the sixth anniversary of its Beis Medrash – Chavrusa Program. Speakers included Rabbi Shalom Revach, Rabbi Moshe Hochman, Rabbi Shalom B. Bakshi and Rabbi Levi Y. Jacobson.

FOR MORE PHOTOS OF JRCC EVENTS AND PRGRAMS VISIT

jrcc.org/pictures GrillEatShmoozeMeet

DISCOVER THE BEAUTY, WONDER AND HISTORY OF THE HOLY TEMPLE. A TWO-PART VIRTUAL TOUR WITH RABBI LEVI JACOBSON

community barbecues

HOLY TEMPLE TOUR

JRCC EAST THORNHILL Sunday, July 14 Gallanough Park, 1 Brooke Street JRCC WEST THORNHILL Sunday, July 28 Location TBA

vwwc

Sundays & Weekdays Ages 3-15 общины

L O O H C S W E R B HE

ычной русскояз JULY 21 & AUGUST 11, | JRCC W. THORNHILL - 1136 CENTRE ST., #2 нтр7:30PM й це Еврейски

2019/2010 REGISTRATION NOW OPEN Е в р Е й с к и й ц Е н т р русс коя з ы ч н о й о б щ и н ы

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Daycare Preschool l & m gelfAnd

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Ages 16 months to 6 years

N. RICHMOND HILL Beynon Fields P.S., 258 Selwyn Rd. Tuesdays 6:00-7:45pm

4 SEE PAGE 27

EAST THORNHILL Yorkhill ES, 350 Hilda Ave Wednesdays 5:00-7:00pm

16 Months - 6 Years

S.RICHMOND HILL 9699 Bathurst St. Wednesdays 6:00-8:00pm

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Don’t just celebrate a Bat Mitzvah, become one! Learn what it means to be a Bat Mitzvah Woman in the modern world.

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«

Bar Mitzvah Club

«

«Bat Mitzvah» Club

Discover what Bar Mitzvah is all about.

Learn to read the Torah, and love it too!

Bar mitzvah preparation and so much more...

July 2019 / Tammuz 5779

Ages 11 to 13

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3 & 12 TAMMUZ

FARBRENGENS Celebrating the special day of the Rebbe (3 Tammuz) and the life-saving victory of the Rebbe Rayatz over his Communist persecution, his liberation, as well as his birthday (12 Tammuz).

3 Tammuz Farbrengens SHABBAT, JULY 6, 1PM AT ALL JRCC BRANCHES (FOLLOWING SERVICES)

12 Tammuz Farbrengen MONDAY, JULY 15, 9PM JRCC SOUTH THORNHILL 1 CORDOBA PL (PARTY ROOM)

Back by popular demand!

7 week course for women.

Wednesdays at 7:30pm July 3 - August 14 AT THE JRCC EAST THORHILL 7608 YONGE ST., #3 For more details & registration: jrcc.org/rcs Suggested fee: $100 for the course +book, $15 per class

JSPC TRIAL & APPEAL LAWYERS

www.jspc.ca

PROBONO DAY COMMUNITY FREE 30 MIN LEGAL CONSULTATION SERVICE

EUGENE AND LUBA APEL The story of Eugene and Luba Apel begins in Moldova.

This republic and especially its capital, Chisinau, where Eugene and Luba grew up, lost a significant part of its Jewish population during the pogroms of 1905, World War II, and during the collapse of the Soviet Union. Eugene and Luba grew up in ordinary Jewish families. Although there was no longer an organized Jewish community in Chisinau at that time, traditions and cultural customs were maintained by their families. Each of their grandparents spoke Yiddish, in addition to Romanian and Russian. Their parents knew a little Yiddish, but the connection with Judaism was almost lost in their generation. Eugene and Luba studied at the same school. The first time Eugene invited Luba on a date was during summer camp before starting high school. Both took an active part in all school activities, and therefore met each day after class. In 1986, Eugene went to the famous pioneer camp “Artek," where he was sent for excellent grades and participation in public life. The following year, Luba was also recommended for a trip to Artek, but the director told her mother: “You cannot send two Jews one after the other.”

With the advent of perestroika, official policy changed, and emigration became allowed. In 1989, Eugene’s family left Moldova to reunite with relatives who settled in Hamilton. The first years of immigration were hard.

Studying English and undergoing professional retraining, Eugene's parents took up any job they could find to support their family. Hamilton's Jewish community was welcoming and helped them adjust, and even provided financial assistance.

A year after arriving in Canada, 19-year-old Eugene entered the University of Toronto to study philosophy and linguistics. Because of the unrest in the Soviet Union, which had a detrimental effect on people's lives, and growing anti-Semitism and nationalism, many Jews began to flee Moldova. When Luba was 17 years old, her family moved to Israel. Meanwhile, in Canada, Eugene often recalled Luba and decided to try to find her. By that time they had not seen each other for five years, and Eugene did not even know where to begin looking. Still, through friends, he managed to find her in Israel, and soon they reunited and got married in Toronto. In 1995, they moved to Hamilton, where Eugene created one of the largest financial departments at TD Bank, engaging in investment and personal finance planning for wealthy clients.

Shortly after arriving in Hamilton, Luba and Eugene became active members of the Jewish community. They began to be interested in Jewish traditions and bringing them into their home. As their children grew up – daughters Misha and Erica, and son Nathan – the family became fixtures and leaders in the synagogue. Eugene and Luba were among the founding parents of the new Jewish school “Kehila,” where their children began to study. It was critical to them that the children of the community receive a full-fledged general and Jewish education, and become well-balanced and developed individuals. For many years, Eugene was the chairman of the school’s board of trustees, taking responsibility for its overall well-being, from seeking funds to hiring teachers. Luba headed the parent committee of the school.

Eugene devoted much of his time and energy to volunteering for the benefit of the community: He and Luba were involved in the organization of JCC Walkathons for Israel; Eugene was a member of the board of directors, and then became the treasurer of the Anshe Sholom Synagogue and helped the community with the purchase of bonds of the State of Israel to support Israel after the first intifada. Eugene was also a member of the Hamilton Jewish Federation Council, where he spearheaded fundraising drives on several occasions. Over the past few years, he has held senior positions in community projects and organizations, including the UJA. Without a doubt, their three children – their pride and joy – are the couple’s greatest achievement to date: The children received a solid education, participated in various programs connected with Israel and, like their parents, are active in the Jewish community. Luba and Eugene feel that they are lucky to find true friends and contribute to the Hamilton community.

They are grateful to Canada and the Jewish community for the opportunity for their family to live a safe and meaningful life.

Lawyer Jonathan Shulman,

PROBONO DAY free 30 min legal consultations.

For more information, dates, time of the free service, and to schedule your appointment, please call 416-222-7105 ext. 254.

This year they are honorary nominees for the Jewish National Fund of Canada Negev Dinner. The funds raised during this Gala Dinner will be spent on building the Israeli Psychotrauma Treatment Center, which will become part of the Herzog Hospital in Jerusalem. The focus of the plan is to unite three small departments into one large center where people who have received various psychological traumas will be treated. Eugene and Luba join a list of remarkable people, including former Canadian Prime Minister Stephen Harper, who were chosen to be honored by the Jewish National Foundation of Hamilton and Toronto over the past 67 years.

For terms, please visit www.jspc.ca or www.probonoday.ca or call 416-907-6011.

www.jrcc.org

JRCC Our Community

15

e?

ited ess to

416-222-7105 | www.jrcc.org Jewish Russian Community Center of Ontario

LEARN AND LIVE The survival and thriving of the Jewish people over two millennia of wanderings and persecutions around the world is one of the great mysterious phenomena of history. The secret of Jewish survival has always been our people’s consistent attachment to the Torah. The eternal, Divine wisdom of the Torah gives expression to the essential connection between the soul and its Creator, while also providing practical guidance for living a meaningful life within an often harsh, materialistic and even hostile world. Just as the Torah enabled our people to survive and thrive for centuries in a variety of situations, so too the Torah can empower us as individuals to find direction and guidance to live our personal lives to the fullest.

In addition to featured courses and lectures during every season, the JRCC’s Institute of Jewish Studies organizes dozens of ongoing weekly classes and study programs that enable us to make the Torah a regular, consistent part of our everyday lives. By perusing the weekly schedule you can find classes on a variety of topics, including Jewish law, Talmud, Chassidic thought, in both English and Russian. You can also join the popular evening Chavrusa (study partner) program at the JRCC West Thornhill and East Thornhill. The peace and quiet of early mornings are also an opportunity to set aside time for study and reflections by joining one of the Morning Kolel programs at JRCC East Thornhill and the JRCC @ Rockford, where we can start our day with a dose of Jewish studies, witt 6am, followed by morning serves and another class afterwards.

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perspectives

The Power of Oneness Adin Even Yisrael (Steinsaltz)

T

he Bible defines Joshua as a “man in whom there is spirit.” That quality, the Midrash tells us, is the ability to “meet the spirit of every man.” The Rebbe seemed to have this same gift. During his long tenure, the Rebbe met and corresponded with many thousands of people – most of them outside the Chabad movement. They came for guidance, both spiritual and practical. For each the Rebbe had a personal answer – meeting the spirit of the person standing before him.

Yechidut, a personal one-one-one meeting with the Rebbe, has been in the Chabad movement since its inception. Its depth and power has almost no parallel in secular world.

More than inspiration, even more than a declaration of love, yechidut is the act of giving oneself over to the rebbe. Through yechidut, the rebbe is strengthened by his Chassid’s devotion, while the Chassid feels recharged, renewed and filled with new energy. The rebbe enables the Chassid to live his life more meaningfully and to confront its physical and spiritual hardships.

Yechidut is the moment when the Chassid confronts his rebbe alone and shares his doubts and fears with him. He may ask for a blessing or simply for comfort. A Chassid stands before the rebbe without defense and shares his most private thoughts. Having listened to the Chassid, the rebbe answers his questions, addresses his doubts, encourages him to face his own difficulties and gives him a blessing.

During yechidut, there is complete, virtually absolute, attention. When we talk to friends and acquaintances, our minds will wander from time to time; there will always remain gaps in our recollections of the conversation.

In a yechidut, however, the concentration on the part of both the Chassid and the rebbe is uniformly described as absolute.

Both men and women had yechidut. This was a moment to be remembered one’s whole life. The Chassid would listen carefully to each word, and retain everything – the nuances as well as the main points. Each detail was understood to be important: the advice, the concepts the rebbe might discuss – anything and everything. This intensity sprang from the need of the Chassid, of course; everything in the meeting was personal, vital to one’s present and one’s future.

Not every private meeting with a rebbe is

18

a yechidut. The rebbe may also meet with individuals – those who are his disciples and followers, but others as well – in order to hear new information or deliver an order, to discuss and exchange views on matters of policy. A yechidut, narrowly defined, is a personal meeting of a Chassid as Chassid with the rebbe as rebbe. In practice, however, many individuals who had a yechidut with the rebbe were not among his Chassidim.

The rebbe’s attention would be completely focused on the Chassid, absorbing everything that the Chassid was saying, as well as all that remained unsaid: the body language, the hidden nuances of his requests – even things the Chassid may not have intended to reveal. The Chassid, too, would typically be in a state of total concentration, hearing and absorbing every word uttered by the rebbe, even if not fully understanding it all. The rebbe’s every motion and expression would be retained. Years after the event, Chassidim can recall with great clarity every second of the person-to-person aspect of their yechidut with the rebbe – while not being able to recall the physical surroundings. I myself – who experienced yechidut many times with the seventh Lubavitcher rebbe – never really “saw” the physical aspects of the Rebbe’s room until I was shown into it after his passing.

This heightened awareness and focus was

just a byproduct of yechidut with the Rebbe (as it was with all his predecessors), not its heart.

The essence of the yechidut with the Rebbe was that, in these moments, he was not in a normal state of consciousness, but in a state of heightened consciousness. In the yechidut with him, it seemed that he was taken over by some sort of divine inspiration. Latent powers within his soul seemed to me – and to many, many others – to manifest themselves in these moments, and the words that issued from his mouth during the yechidut were at the very least, I and others believe, “hidden prophecy”– words emanating from a place beyond the Rebbe’s conscious rational intellection, even if no explicitly prophetic vision was expressed.

I reported in the early pages of this book my personal impression that the Rebbe was clearly a holy man, a tzaddik. I firmly believe that he possessed some sort of supernatural capability, and that he was in contact with another level of being – which I do not hesitate to call the Divine. In his presence, in yechidut and on other occasions, I always had the feeling that there was something about him stretching beyond even his evident intellectual depth.

This feeling is of course beyond the realm of empirically verifiable proof, and yet the perception – my own perception and that of many others – is empirical, in the sense that our testimony cannot be simply denied.

Tammuz 5779

perspectives

These qualities of holiness and connection with another level are true of many other great rebbes, I must emphasize, not just the rebbes of Chabad. In general, words spoken by a great rebbe in the course of yechidut – whether they are words of advice or blessing, instruction or encouragement – are widely believed by his Chassidim and even many others to have a prophetic quality to them. The Chassid will base the most important of his or her life’s decisions upon the rebbe’s responses.

Sometimes people left out important points during yechidut, or presented them indirectly, or even lied – but the Rebbe often drew out the truth during the course of the session. (In some cases, too, the Rebbe possessed prior information from sources other than the Chassid himself, which added to the value – and sometimes the surprise – of the Rebbe’s response.)

The Rebbe’s answers were usually short and precise, but at times he would add an explanation or describe his reasoning. Although he never assumed a tone of instruction and command, typically phrasing his responses as “requests” or “suggestions,” he was decisive and resolute in his replies. There were times when even his most devout followers would try to change his mind or lend an interpretation to his words more to their liking, of course. Yet the Rebbe rarely complied.

The fourth Chabad rebbe, Rebbe Shmuel, once explained how he felt during yechidut.

One of his assistants wondered why he sweated so profusely during yechidut. The assistant complained that he would have to help Rebbe Shmuel change his clothes repeatedly during yechidut. And every change would very soon become drenched in sweat in turn. Rebbe Shmuel explained: “When a Chassid comes to me for yechidut, I have to take off my ‘garments’ [that is, the rebbe’s own personality and consciousness] and put on his [the Chassid’s] ‘garments,’ in order to fully grasp his state of mind and his issues. Then, in order to advise him and direct him, I need to take off his ‘garments’ and put my own back on. Imagine if you had to dress and undress yourself dozens of times in an hour! Wouldn’t you be drenched in sweat?”

The setting for the yechidut. The waiting area for a yechidut with the Rebbe was simply the

July 2019

hallway that led to the Rebbe’s room. Other Chassidim – particularly students in the yeshiva – would linger there, eager to hear reports from those emerging from their yechidut with the Rebbe.

A yechidut with the Rebbe might last just a minute or two – or it could extend for hours, depending on the person and the circumstances.

Because of the large numbers of people seeking yechidut, the audiences had to be kept short; he would often see dozens of people in a single night. One of the Rebbe’s secretaries had the unpleasant task of ushering out the visitor who stayed beyond the allotted time, in order to leave time for others.

Custom dictated that the male Chassid entering into yechidut would tie a gartel (a special belt worn during prayer or while performing a mitzva) around his waist. The Chassid would then enter the Rebbe’s room and silently place before the Rebbe – who would be seated behind his desk – the note in which he or she had set down questions, and would remain standing, watching the Rebbe read the note and awaiting his reply. This silent standing before the Rebbe’s desk was a hallmark of yechidut.

My wife comes from an old Chabad family.

The first time she met the Rebbe, she was in tears from the awe and thrill of standing before him. A Chassid’s relationship with the rebbe is very much like a relationship toward a father-king: extremely respectful. The Chassid does not speak unless addressed. Sometimes he does not even move because of this extreme feeling of awe. This element of awe is more pronounced in Chabad than in other chassidic movements and follows a very old tradition.

The Rebbe initially had yechidut up to three times a week – Sundays, Tuesdays and Thursdays – but after the death of his mother in 1964 he began holding yechidut only twice a week, and later on, at his doctors’ request, once a week. His yechidut usually began after 8:00 p.m. and lasted until he saw the last person in the line which might be at dawn or even later.

Only rarely did the Rebbe grant a yechidut during the daytime (in contrast to the meetings with special personalities, and working meetings with his secretaries or emissaries, all of which were typically held during the workday).

In 1981, the yechidut for individuals were stopped completely because so many people

wanted to see the Rebbe. It became impossible to accommodate them all. The Rebbe did not wish to discriminate among his Chassidim and grant yechidut only to a select few. It was then that the Rebbe began conducting the “general” yechidut for groups of people.

At a public yechidut the rebbe would address groups as large as fifty or sixty, and in later years even several hundred. Groups were gathered by the language spoken; the Rebbe might have Yiddish, Hebrew, English and French yechidut one after the other.

The Rebbe would tell the group that each individual would still have the benefit of a private yechidut. Each person was to think of his or her questions for the Rebbe and concentrate on the Rebbe’s words in order to find guidance in them. This approach to yechidut had its precedent in earlier generations of chassidic history. When the second leader of the chassidic movement, Rebbe Dov Ber of Mezeritch, addressed his disciples as a group, each one would find the answer to his own question.

Following the Rebbe’s talk, each participant would pass before the Rebbe’s desk, give him a letter, and receive a few words of blessing and a dollar to “give to charity.” Some of the participants might later receive a written reply to their note. Although the term “public yechidut” is something of an oxymoron, both the Rebbe and the Chassidim regarded these meetings as true yechidut, with all the spiritual and psychological qualities of the traditional one-on-one encounters.

After the practice of the individual yechidut was discontinued, its role was preserved in the institution of the distribution of dollars, as was described in detail in the previous chapter.

While surely not as satisfying as a yechidut, the Chassidim had the chance to speak briefly to the Rebbe and ask for his blessing. EM Excerpted from the biography, “My Rebbe.”

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19

i n o t c u r t s De

The Weeks The 17th of Tammuz — July 21, 2019 Because the 17th of Tammuz falls on Shabbat, the fast and associated customs are deferred by one day to the 18th of Tammuz (Sunday, July 21).

We refrain from eating or drinking from 3:56am to 9:27pm.

Special prayers and Torah readings are also recited.

The Three Weeks – July 20 to August 11, 2019 During the entire Three Weeks, it is customary to refrain from: • Conducting weddings. (Engagement parties — without music — are allowed until Rosh Chodesh Av.) • Playing musical instruments or listening to music.

• Reciting the Shehecheyanu blessing. Thus, we do not wear new clothing or eat fruit which we have not yet eaten this season so that we will not be required to recite Shehecheyanu.

• Getting a haircut or shaving. Many Sephardic communities permit haircuts and shaving until the week of Tisha b'Av (in other words, until Saturday night before the 9th of Av).

The Nine Days — August 2 to August 11, 2019 During the Nine Days preceding the 9th of Av, in addition to the above restrictions it is customary to also refrain from: • Eating meat or drinking wine (except for Shabbat, or a celebration such as a Brit Milah or Bar Mitzvah) • Washing clothes or wearing freshly laundered clothing (except for babies) • Swimming or bathe for pleasure • Remodeling or expanding a home • Planting trees that do not produce fruit • Buy or make new clothing (unless for the purpose of a mitzvah) • Cutting nails during the week of Tisha b'Av

Tisha b’Av, the 9th of Av — August 10 - 11, 2019 The 9th of Av is deferred one day due to Shabbat.

Beginning from the sunset on Shabbat until dusk on Sunday evening, (8:29pm on August 10 until 8:59pm on August 11) we refrain from the following: • Eating or drinking • Wearing leather footwear, or footwear that contains any leather (even if it is only a leather sole) • Sitting on a normal-height chair until midday (1:10pm on July 26) • Bathing or wash oneself, even one’s hands, unless necessary. When preparing food — for children, or for the post-fast meal — one may wash the food, even if it also, incidentally, washes the hands. When ritually washing the hands in the morning, the water should be poured on the fingers only until the knuckle joints.

• Applying ointment, lotions or creams. It is permissible, however, to bathe a baby and apply ointments to his skin.

• Engaging in marital relations or any form of intimacy.

• Sending gifts, or even greetimg another with the customary "hello" or "how are you doing?"

20

& RENEWAL • Engaging in outings, trips or similar pleasurable activities.

• Wearing fine festive clothing.

• Studying Torah. It is, however, permitted — and encouraged — to study sections of the Torah which discuss the laws of mourning, the destruction of the Temples, and the tragedies which befell the Jewish people throughout our history. This prohibition actually begins at midday of the day before Tisha b'Av.

Night of the 9th of Av (evening on August 10, 2019) • In the synagogue, the curtain is removed from the Ark and the lights are dimmed. After the evening prayers, the book of Lamentations (Eichah) is read, followed by the recitation of a few brief kinot (elegies)

Morning of the 9th of Av (August 11, 2019) • When ritually washing the hands in the morning, pour water on your fingers only until the knuckle joints. While your fingers are still moist, you may wipe your eyes with them. It is not permitted to rinse out one’s mouth until after the fast.

• Considering that we don’t wear leather footwear on this day, the blessing “Who provided me with all my needs,” which primarily thanks G-d for providing us with shoes, is omitted from the morning blessings.

• Tallit and tefillin are not worn until later in the day (see below) • Depending on one’s custom, there are minor changes in the morning prayer liturgy • After the morning prayers, it is customary to read the kinot elegies.

• Work is permitted on Tisha B’Av, but discouraged, so as not to distract from the mourning. If one must work, it should preferably begin after midday.

• It is customary to give extra charity on every fast day.

Afternoon of the 9th of Av (August 11, 2019) • It is customary to wait until midday before starting the food preparations for the post-fast meal. The intensity of the mourning lessens in the afternoon, as is evident from the relaxing of certain restrictions.

• After midday (1:22pm), it is once again permitted to sit on chairs and benches of regular height.

• In the synagogue, the Ark’s curtain is restored to its place before the afternoon prayers.

• Men don their tallit and tefillin for the afternoon prayers. Before starting the afternoon prayers, it is customary to say those prayers omitted from the conclusion of the morning services.

• Depending on one’s custom, there are minor changes in the afternoon prayer liturgy

After Tisha B’Av • Fast ends at 8:59pm.

• Before breaking the fast, one should perform netilat yadayim, this time covering the entire hand with water, but without reciting the blessing.

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Tel: 416-663-5747

DON'T PAY FOR 12 MONTHS!

BATHURST

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The EUROPEAN FURNITURE Our qualified sales staff will help you select the style of furniture that suits your taste, lifestyle and decorative needs.

Our store features a wide selection of fine European furniture and the best furniture around the world.

Contact us: 416-736-7558

Visit us: 4699 Keele St, Toronto, ON M3J 2N8 (1 Block South of Steeles) Open daily 10 am to 8 pm

Наши квалифицированные продавцы помогут вам правильно подобрать мебель, со вкусом полностью обставить ваш дом. Большой выбор европейской мебели и гарнитуров лучших дизайнеров.

Visit www.TheEuropeanFurniture.ca

July 2019

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marketplace BS”D

Free Basic Computer & Internet Training New

MIDTOWN

THE ONLY KOSHER HOTEL IN MONTREAL

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LE GRILL-GLATT KOSHER RESTAURANT BANQUET HALL FOR 200 SHABBOS KEYS & ELEVATOR COMPLIMENTARY KOSHER BREAKFAST NEAR SHULS AND SHOPPING INDOOR SWIMMING POOL &SAUNAS FITNESS ROOM FAMILY SUITES FREE HIGH-SPEED INTERNET CONFERENCE ROOM, AND MUCH MORE

1-866-465-3800, Tel.: 514-739-3800 Fax: 514-739-5616 6445 Decarie Blvd. (Ramada Plaza) Montreal, Quebec, H3W 3E1

www.qualityhotelmidtown.com • reservation@qualityhotelmidtown.com

Microsoft Office, WhatsApp, Social Media, e-mail, online banking & shopping and much more!

Convenient time and location In partnership with Parya Trillium For more information please contact Tsila Feldman: 416-222-7105 ext. 254 e-mail: programs@jrcc.org ‫בס״ד‬

‫ב״ה‬ Jewish Russian Community Centre of Ontario

THE JRCC IS LOOKING FOR VOLUNTEERS TO DELIVER: • CHALLOT ON FRIDAYS TO BEREAVED FAMILIES IN THE RUSSIAN COMMUNITY Please contact us at 416-222-7105 Ext 244 www.jrcc.org or volunteers@jrcc.org.

BOOKSTORE Wide selection of Jewish books in English, Russian & Hebrew We also sell tallit, teffilin and mezuzot.

5987 Bathurst St., North York 416-222-7105 bookstore@jrcc.org * www.jrcc.org 24

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Sivan/Tammuz 5779

Sponsored by:

memorials

350 Ste­el­es Ave. West, Thornhill (416) 733-2000 • (905) 881-6003 • www.steeles.org

Our Deepest Sympathies to the families of: Sakhnovskaia Raisa Sofer Elezaveta Bertson Chana Danishevsky Nela Evanov Sofia Sara Farber Valentina Ruth Gelbaum Emma Ginkover Andrey Gruzutin Ruvim Itenberg Guidaliua Kanofsky David Litmanovich Gita Livshits Nikhama Maslan Lev Nachimov Shimon Polonskaya Yelizaveta Lea Reznikova Fira Rosenstein Sarina Sara Shevchenko Oleg Simanovich Arkady Aharon Tatievsky Bella Tseytlin Leonid Voikhansky Elena Yagudaev Boris Berkil Yankelevich Raisa From the rabbis of the Jewish Russian Community Centre Rabbi Yoseph Y. Zaltzman (Senior Rabbi) Rabbi Levi Blau Rabbi David Davidov For all your family bereavement needs (funeral, Rabbi Chaim Hildeshaim unveiling, kaddish services, shiva, yahrzeit and Rabbi Levi Jacobson memorial plaques) the JRCC rabbis are here to Rabbi Shmuel Neft assist you, 24 hours a day. Services available Rabbi Mendel Zaltzman in Russian, Hebrew, English and Yiddish.

Rabbi Avrohom Zaltzman 416.222.7105 x221

July 2019

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marketplace Nowadays this company with more than 118 years of history holds a leading position among the manufacturers of alcoholic beverages in Moldova. Unique climate, fertile soil, hilly terrain and vicinity of the river Dniester created most favorable conditions for growing best grapes; modern equipment, advanced technologies, original recipes, respect to ancient traditions and passionate work of KVINT professionals – all these factors allow to produce admirable beverages, which compete with world renowned brands.

Locals consider KVINT a national treasure and a symbol of their country.

Its factory is shown on the 5 Transnistrian ruble banknote.

Kvint distillery is the oldest enterprise still in operation from 1897 in the region. KVINT is one of Transnistria's largest exporters, to Italy and China as well as Russia and Ukraine; its brandy has gone to the Vatican and into space.

Kvint XO brandy was first produced by the Tiraspol Wine & Cognac Distillery KVINT in 1967 as a dedication to the jubilee of the October Revolution. It is made from the premium quality “eaux-de-vie” spirits seasoned in oak barrels not less than 20 years according to classical “French methode”.

KVINT (acronym for Kon’iaki, vina i napitki Tiraspol’ia ("divins, wines, and beverages of Tiraspol") is a winery and distillery based in Tiraspol, the administrative center of Transnistria. Even though it underwent through many difficulties, being twice destroyed by

wars, becoming a part of prohibition law in the 80s, the company is now an important economic player in a region, producing more than 20 million bottles of alcoholic beverages per year.

Although the distillery's roster includes an assortment of wines, gins, and vodkas, by far the most famous of its products are its award-winning brandies. Like all top-notch spirits, the high quality of this liquor begins with the region's grapes. Occupying the land east of the River Dniester, Transnistria is in the heart of the ancient Bessarabian wine region, a gem of viniculture perched above the Black Sea that has also survived the many ups and downs of centuries of Russian rule.

Plucked from the Bessarabian vine, the grapes fortunate enough to make their way to Tiraspol are transformed into brandy using a process identical to that used to make Cognac in France—double distilled in copper pots, aged in oak barrels, and then carefully blended with water and sugar. The grapes are of a typical Cognac variety, an assortment that includes Colombard, Riesling, and Ugni Blanc. Despite the company's rigid adherence to the French production methods, Kvint is not located in Cognac, France and therefore cannot formally call their products "Cognacs." Instead they use the Moldovan word divin, hence Kvint's name, which is an acronym for the Russian phrase "divins, wines, and beverages of Tiraspol." But in a land where international laws don't seem to really apply, most local people still refer to Kvint's products as Cognacs, and it is called Brandy everywhere else in the world.

Also Kvint is focusing their efforts on making a wide assortment of wines. Along with ordinary table dry, semi-sweet and dessert wines, the KVINT’s portfolio can boast of some excellent varietal and blended wines matured in oak barriques, according to traditional production process from 9 months to 3 years.

Shop for the best selection of Kvint Wine : KVINT CABERNET SAUVIGNON KOSHER 2015, LCBO #455138 This wine is made under control of the Union of Orthodox Jewish Congregations of New York (USA), OU, it has the status of Kosher for PASSOVER, Mevushal (approved for Passover, pasteurized). This wine is made from the selected grapes grown in own vineyards of KVINT. It features pleasant astringency and harmonious acidity. Its bouquet is complex with aroma of nightshade berries enriched with hints of morocco leather.

KVINT MERLOT KOSHER 2015, LCBO # 455112 Bright berry aromas: hints of cassis, and delicate nuances of prunes and cherry.

It is velvety on the palate, with barely perceptible astringency and freshness.

BRANDY KVINT KOSHER and DIVIN KVINT KOSHER FOR PASSOVER are now available at LCBO stores, Vintage # 577817 and # 540039.

It is made under control of the Union of Orthodox Jewish Congregations of New York (USA), OU, it has the status of Kosher for Passover (approved for Passover).

It is made by special production process with eauxde-vie and wine-distilled spirits aged in oak barrels not less than a year. It features fine golden color, harmonious taste and bright floral aroma with light tones of maturity.

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