Exodus Magazine - August 2019

August 2019 • Av 5779

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August 2019

Av 5779

6

5 | JEWISH SOUL

On Isolationism

7

8

8 | JEWISH THOUGHT

The Mystery of the Temple Guards

It’s not enough to serve – you must serve to the best of your abilities. This is true concerning an individual, how much more so for a community, to an entire nation.

The Kohanim (Temple priests) and Levites stood guard in a variety of places within the Temple compound. What is the mystical, spiritual significance of these guards? A Kabbalist explains.

— From the Rebbe's writings

— from the teachings of Rabbi Levi Y. Schneerson

6 | MADE YOU THINK

Love Makes the World Go Round

10 | LIFE ON EARTH

Chabad and World Peace

As we search for the secret formula to finding love and not losing it, here are several love words to help us unlock the heart to the mystery of love.

Those who speak about the past are pessimistic about the future. Those who speak about the future are oblivious to the past. So, let’s try to frame our current situation within the big picture of time.

— by Simon Jacobson

.— by Tzvi Freeman

7 | PERSPECTIVES

12 | ASK THE RABBI

Jews are an argumentative people. Our canonical texts are anthologies of arguments. How do we contain that diversity within a single people, bound together in fate and in destiny?

Why do the months of Av and Elul follow one another on the Jewish calendar. Av is a month of darkness and mourning, while Elul is a month of joy and preparing for the High Holidays. What's the connection?

— by Jonathan Sacks

— by Rabbi Yoseph Y. Zaltzman

Maintaining Togetherness

A Tale of Two Months

10

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

4 5 6 7 8 10 12 13 17 20 21 25

Exodus Magazine is a project of the Jewish Russian Community Centre of Ontario

The more things change, the more they stay the same. The world is definitely changing, but human behavior has for the most part remained the same.

It is ironic that we find a way to dispose of the offensive by-products of our existence through gentrified sanitation control mechanisms, but that we somehow ignore the equally offensive and dangerous by-products of unhealthy and insensitive living; that we continue to innovate devices and software that enable and encourage uninterrupted communication, but we spend little time or energy improving the substance of that communication and interaction. It is especially ironic when the spiritual technology to deal with these maladies of the mind and heart have been around for over two centuries.

The areas of life readily accessible for improvement — thought, speech and action — are termed “garments” in Chassidic thought.

They are part of us, but at the same time somewhat external, like our clothes. The garment metaphor implies that every healthy human being has the ability to control their thought, speech and action much the way we change or remove our clothing. Even thought, the most elusive of the three garments because we cannot easily remove it entirely except through intense concentration and meditation, is quite malleable when we consider that we can turn our thoughts effortlessly from one subject to another. Speech and action are even more controllable, since we can simply hold ourselves back from speaking or acting offensively. Our inner feelings and our intellects, on the other hand, require years of painstaking, incremental advancement to fully master; we cannot easily change how we feel our how we understand certain things the way we can change how we speak about them or react to them.

But just because the area is superficial, doesn’t mean our approach to it has to be. It is tempting to dismiss the outer garments as inconsequential, superficial manifestations of who we are, but mastering them is the secret to experiencing growth and discovering the inner self. Unlike

the intellect and emotions, the outer garments are completely under our dominion; I might not always be able to dictate how my mind processes ideas or how my heart experiences emotions, but I can always control what I think about, what I say, and what I do. Always. The outer garments provide the most fertile ground for change because they are malleable by even the gentlest force of will.

This approach should not be confused with the cognitive behavioral approach of medieval ethicists and modern psychiatrists, who crush the human spirit by denying us its power.

The idea of controlling the outer garments does not focus on treating symptoms through behavior modification. Though this is sometimes necessary in extreme situations when time or circumstances do not allow for the process of real change to play itself out, it is never really desirable. Behavior only deals with the outer self, and ignores completely the inner self and the power I have to transform from within. Denying this power is an excuse, an escape from the responsibility it entails; it is much easier to say that I cannot, and meekly whither away, than to acknowledge that I can, and face the subsequent battle.

This is why the term garments is used, to emphasize that the cognitive behavioral approach to change — where we condition ourselves to overcome addictions or negative behaviors through physical consequences or stimuli (much the way dogs are trained) is, quite literally, only skin deep. The individual is not transformed by the process, which ignores the cause of the malaise. In some cases the behavior is improved, but often at the expense of real inner discovery.

I could spend my whole life continuously modifying my external behavior without ever changing who I am. Or I could empower myself to change what I am into, which garments I immerse my being into — changing not merely what I think, but what I am into thinking; not what I say, but what I am into speaking; not what I do, but what I am into doing.

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jewish soul

On Isolationism From the Rebbe's writings

G

ratitude exists when a person has received something good and recognizes it fully; it so permeates his being that he’s moved to express it verbally – at length, and in great detail, commensurate to the goodness he has received. Of course, first of all, one must thank the Source of Blessings, G‑d Himself.

A fundamental principle in gratitude, in addition to the verbal expression of thanks, or, even better, an expression of thanks through action, if one reciprocates a good deed with another, and if possible, in double measure…

But there is another fundamental point which is also based on a point of Jewish law. As discussed many times, everything, even mundane things such as business and the like, are based upon, and we should look for their parallel in, Torah. And then one discovers that it is no mere parallel, but Torah is the spiritual origin of its earthly counterpart. Torah states: “G‑d created nothing in His world without purpose.”

How is this reflected in man’s responsibility to G‑d? It’s not enough to serve G‑d; rather, you must serve Him to the best of your abilities.

When G‑d gives a person another year of life, and more decades of life, until the ultimate – years, it is a wealth that endows him with the privilege to offer the sacrifice of a “wealthy” man compared with the “pauper’s sacrifice” that he offered beforehand.

This is true concerning an individual, how much more so for a community, and all the more so with regard to an entire country.

The United States is a large country, and is one which is called a superpower.

There are some here who declare, “We have saved ourselves,” advocating that this country isolate itself and view what happens in the outside world with apathy, “It’s someone else’s problem.” Or those who are believers will dismiss it as “G‑d’s problem”… Regardless, to give of our money and might in order to repair the world, that is not our concern.

But G‑d has granted the United States the ability to influence the entire world. –

August 2019

Granted, not all at once, but gradually.

But various responses and excuses are given to this. The first is, “Gird yourself first.” Once he corrects all the problems in his own environment, then he’ll handle the issues in his city and country. Then he’ll start to consider how to correct problems in other countries, unless there is a foreign threat forcing us to be involved. But this approach exhibits a lack of gratitude.

When G‑d grants power and abilities, and one fails to utilize them as he should, it is the opposite of G‑d’s will, for “G‑d did not create even one detail in His world in vain.” When G‑d grants power, and one doesn’t use it to bring positive benefit to the world as G‑d – the Ultimate Good, Who naturally desires to do good – desires, then he upsets the balance of creation, where not one thing was created without purpose.

On the contrary, G‑d created it in a way that it demonstrates His might, as we recite: “You, G‑d, are forever mighty,” and “You are Master over all your creations.” G‑d’s might can be seen within the world, such that His presence can be felt so tangibly that one can point at it with his finger. We can relate to G‑d directly, with simple faith

in Him, as though we can see Him with our eyes of flesh.

So this nation has the privilege and the responsibility to do its utmost, using its resources to promote true peace in the world, and true peace in the world must be based on faith in G‑d, Whose name is “Peace.” Although temporarily, in order to reach peace, one may need to speak harshly, still, there’s no doubt that if the strong words are intended for the sake of true goodness and peace, there will be no unjust or undesirable outcome from it.

This approach is consistent with the teachings of our Torah, the Torah of Life, which provides instruction in life; moreover, it is also a Torah of Truth, which reveals the Truth of G‑d as it is found within the world.

This is the truth related to “repairing the world,” to prepare the entire world “To serve G‑d together of one accord.”

This is true of the country as a whole.

And, as discussed earlier, it is also true of each individual, in particular for Jews, who are “a wise and understanding nation,” and for whom Torah is “our life, and the length of our days” – for every single Jew. G‑d’s blessing of “wealth” must be utilized in all its forms: wealth in the simple sense, financial prosperity; or wealth of influence upon one’s environment, one’s community, and country; or wealth of emotional sensitivity – which is particularly relevant in the education of boys and girls, for emotional sensitivity is more relevant to pedagogy than intellectual excellence.

Likewise, and much more so, those who possess intellectual wealth must use it to the maximum.

Indeed, to “constantly rise in matters of holiness” is a concept in Jewish law, but the ultimate fulfillment of law is through “bringing it into action,” applying the principle in daily life.

Yes, first it should be expressed in your thoughts. Then it must become manifest in speech, so that everyone will hear and learn from your example. But then – and this is the main thing – it must become manifest in action, in one’s behavior, both toward G‑d and one’s fellow man. EM

exodusmagazine.org

5

made you think

Love Makes the World Go Round Simon Jacobson

T

he full moon of Av is know as Tu B’Av and is associated with relationships and falling in love. What is the secret to love? So much has been written about love and relationships that one can wonder what more can be added that hasn’t been said before? Yet, as long as healthy love remains elusive and we continue to grapple with building and maintaining enduring relationships, clearly there are missing ingredients.

As we continue to search for the secret formula to finding love and not losing it, here are several love words to help us unlock the heart to the mystery of love.

Love Handles

The greatest distance in the world is from the heart to the mind.

Before love handles you, you had best get a handle on love. This is the trick: While you are in love, you can’t rationally understand love. Love communicates in the language of the heart; understanding is the language of the mind. This is why you will find so many incomprehensibly hurtful relationships. Once you are in your heart, you are out of your mind. The key is to understand love before love doesn’t allow you to. This is done through healthy education, starting at day one of your (and your children’s) existence.

Love Glow

You first have to melt yourself before you shine as one with another. We live in a material world. A fundamental of matter is definition, where every element is specifically defined. One physical object is not another physical object. Love is the exact opposite of defined matter. Love is undefined spirit.

Love is the spiritual process of two defined material objects becoming one indefinable spiritual core. Ever notice the glow of an old couple who are in love after many, many years of marriage? Long-term love is like two nuggets of gold melting together. The nuggets must melt before they fuse into one brilliant piece of polished gold.

Love Triangle

Love consists of three points, which form a triangle: 1) you, 2) the person you love, and

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3) the Creator of both of you; an element of spirituality, the quest for something divine.

A line between two points is wonderful but it is not love. Love is a triangle, between man, woman, and a spiritual presence of the Creator. Spirituality is the element that takes two one-dimensional points and turns them into a tripod upon which the world can stand. The spiritual dimension of a relationship is what differentiates true love from other relationships.

Love Boat

Love is a boat. And love is also an anchor.

The world is a raging ocean. Love allows you to ride the waves with confidence and agility. And love also anchors you into the unwavering ocean bed of what really matters. It seems almost paradoxical: How can love make me more flexible while also making me more grounded? This is only because, like the greatest of truths, love is a bridge between opposites.

Love Nest

Falling in love is easy. Some people fall in love every hour on the hour. After all, with gravity and all, falling into anything isn’t exactly rocket science. The hard part

is rising in love, ascending to new heights because of love, transcending predictable patterns because of love. Rising in love is done through nesting. The nest you and your spouse build is how we take the indefinable spirit that is love and concretize it in this here defined material world. It is called building an everlasting edifice in a very material way with a very eternal spirit.

Love Bird

Birds are best known for their wings by which they fly. The bird is the symbol of freedom, the ability to soar to unfathomable heights. A love that puts you in a cage is not love. A love that allows you to walk is not love. A love that inspires you to run is not love. A love that makes you want to jump up and down is not love. But a love that inspires you to fly? Now that is a true love. Love takes you to a higher place.

While we can rely on these cute epitaphs to tune into the language of love, there is one — though not sole — thing to remember about love. Love is all about becoming greater than you are on your own. Such a process requires self-refinement and spiritual growth on the part of both people in the relationship. True love requires effort. EM

Av 5779

perspectives

Maintaining Togetherness Jonathan Sacks

J

ews are an argumentative people. We say “The Lord is my shepherd” but no Jew was ever a sheep. I remember once having a dialogue with the late and great Israeli novelist Amos Oz who began by saying, “I’m not sure I’m going to agree with Rabbi Sacks on everything, but then, on most things, I don’t agree with myself.”

Ours is the only civilization I know whose canonical texts are anthologies of arguments. The prophets argued with G‑d; the rabbis argued with one another. We are a people with strong views – it is part of who we are. Our ability to argue, our sheer diversity, culturally, religiously and in every other way, is not a weakness but a strength. However when it causes us to split apart, it becomes terribly dangerous because whilst no empire on earth has ever been able to defeat us, we have, on occasions, been able to defeat ourselves.

How then do we contain that diversity within a single people, bound together in fate and in destiny? I think there are seven principles.

Keep

talking

Remember what the Torah says about Joseph and his brothers: “They couldn’t speak to him in peace.” In other words, Reb Yonason Eybeschutz says, had they kept speaking, eventually they would have made peace. So, keep talking to one another.

Listen

to one another

There is good news about the Jewish people and bad news. The good news is we are amongst the greatest speakers in the world. The bad news is we are among the world’s worst listeners. “Shema Yisrael” calls on us to listen to one another in a way that we can actually hear what our opponent is saying. If we do this, we discover it is not just a powerful way to avoid conflict, but profoundly therapeutic as well.

Work

to understand those with whom you disagree Remember why the law follows Hillel

August 2019

as against Shammai. According to the Talmud, Hillel was humble and modest; he taught the views of his opponents even before his own. He laboured to understand the point of view with which he disagreed.

Never

seek victory

Never ever seek to inflict defeat on your opponents. If you seek to inflict defeat on your opponent, they must, by human psychology, seek to retaliate and inflict defeat on you. The end result is though you win today, you lose tomorrow and in the end everyone loses. Do not think in terms of victory or defeat. Think in terms of the good of the Jewish people.

If

you seek respect , give respect

Remember the principle of the Book of Proverbs: “As water reflects face to face, so does the heart of man to man.” As you behave to others, they will behave to you.

If you show contempt for other Jews, they will show contempt to you. If you respect other Jews, they will show respect to you.

You can disagree, but still care

Jews will never agree on everything, but we remain one extended family. If you

disagree with a friend, tomorrow they may no longer be your friend. But if you disagree with your family, tomorrow they are still your family. In the end, family is what keeps us together, and that is expressed best in the principle that all Jews are responsible for one another.

Ultimately, I do not need you to agree with me, I just need you to care about me.

Remember

that G‑ d chose us as a people G‑d did not choose only the righteous, He chose all of us. We stand before G‑d as a people, and it is as a people that we stand before the world. The world does not make distinctions. Antisemites do not make distinctions. We are still united by a covenant of shared memory, of shared identity, of shared fate, even if we do not share the exact same faith.

So the next time you are tempted to criticise another Jew, or walk away from a group of Jews that you think have offended you, make that extra effort to stay together, to forgive, to listen, to try and unite, because if G‑d loves each of us, can we try to do anything less? EM

exodusmagazine.org

7

jewish thought

The Mystery of the Temple Guards from the teachings of Rabbi Levi Y. Schneerson

Rabbi Levi Yitzchak Schneerson, of righteous memory, father of the Rebbe, is considered one of the greatest Talmudic and Kabbalistic scholars of his generation. He served as the chief rabbi of the city of Dnipropetrovsk, Ukraine, during the bloody Bolshevik revolution and the subsequent Communist oppression. Despite terrible persecution directed at religious leaders in those days, he remained fearlessly defiant in strengthening Jewish learning and practice in his city and throughout the Soviet Union. Rabbi Levi Yitzchak was eventually arrested, tortured, and subsequently banished to exile in a remote village in Kazakhstan. His spirit, however, was not extinguished, even while his body was broken and eventually gave way to his early passing.

Soviet Jewry, however, is not alone in the debt of gratitude it owes to Rabbi Levi Yitzchak. His personal example, demonstrating how Judaism will survive against all odds and how we must adhere steadfastly and proudly to its ideals, serves as a shining beacon of inspiration for all of us today, and for all generations to come.

We are likewise collectively indebted to Rabbi Levi Yitzchak and his life’s partner, Rebbetzin Chana, of righteous memory, for giving us the Rebbe, whose application of their teachings and way of life to all the rest of us changed the very course of world Jewry.

The following article is presented in honor of his Yahrzeit which falls this month (20 Av).

During the “Three Weeks,” when we remember the destruction of the Holy Temples in Jerusalem, it is customary to study the portions of the Talmud which detail the structure and function of these magnificent buildings where G‑d’s presence was manifest.

Two popular tractates are Middot, which discusses the layout of the Second Temple, and Tamid, which spells out the daily routine of the Levites and kohanim who served in the Temple.

8

Interestingly, both tractates begin with the same line—“In three places, the kohanim guard the Temple”—and then launch into a discussion of the stations of the honor guards who would remain awake all night to guard the Temple Mount.

The first point of departure between the two texts is that Tamid mentions only the three places where the kohanim would stand, while Middot goes on to list the 21 spots where Levite guards would stand as well. (The remainder of the tractates are quite different, although there is some overlap.)

Why the difference? Rabbi Levi Yitzchak devotes 25 pages of dense Kabbalistic text to explaining this discrepancy through the lens of Jewish mysticism. The following is a mere sample skimmed from a rich and deeply nuanced analysis found in Torat Levi Yitzchak 270–294.

O

ur first clue lies in the names of the two tractates. Tamid, “Constant,” thus named because it enumerates that which took place on a constant basis, denotes the unbounded flow

of divine energy that is characterized by the Kabbalistic modality of chesed—kindness.

Middot, “Measures,” thus named because it tells of the precise measurement of many of the Temple buildings, denotes the G‑dly attribute of gevurah—severity, strength and justice. With gevurah, G‑d curtails the effervescent flow of chesed.

This same distinction between chesed and gevurah also appears between the kohanim and the Levites.

The souls of the kohanim are derived from chesed, which is why they bless the nation of Israel after first saying, “Blessed are You . . . who has sanctified us with the holiness of Aaron and commanded us to bless His Nation of Israel with love.”

The souls of the Levites, on the other hand, come from gevurah.

Quite appropriately, Middot discusses the placement of the Levite guards, since both the tractate and the tribe are gevurahoriented. It follows that Tamid tells only of the placement of the kohen guards, who share its chesed bent.

Now let’s peel back another layer. The Talmud tells us that Middot came into being through the recollections of Rabbi Eliezer ben Yaakov, who lived through

Av 5779

jewish thought

the harrowing years of the destruction of the Second Temple and the subsequent dispersion of our people.

It is not known for certain if Rabbi Eliezer was a Levite, but we do know that he traced his maternal lineage to Levite stock. And the sages tell us that most boys resemble the brothers of their mother.

Thus, if Rabbi Eliezer’s mother’s brothers were gevurah-inclined Levites, it stands to reason that he would have also had a healthy dose of the same attribute. Thus, it is most appropriate that he would have been the one to author a gevurah-themed tractate.

Opening the book itself, we discover that there are two times where Rabbi Eliezer ben Yaakov stops the narrative, noting that he does not recall a specific detail: Concerning a specific chamber in the “women’s courtyard,” he says that he forgot its purpose. Abba Shaul then fills in, saying that it was used to store oil and wine, and that it was called the House of Oil in Aramaic.

The second instance concerns a chamber called the “Wood Chamber.” Again, Rabbi Eliezer forgot its purpose, and Abba Shaul steps in, saying that it was for the high

August 2019

priest.

Now, the very idea of forgetfulness, in which a certain piece of knowledge ends, is very much in line with gevurah, which curtails the unending flow of chesed.

But why did he forget the function of these two specific rooms?

Concerning the Wood Chamber, the answer is simple. Since the high priest epitomized the chesed of his fellow kohanim, it stood to reason that he would not find a permanent place in the gevurahmind of Rabbi Eliezer ben Yaakov.

Parenthetically, this is also expressed in the Torah’s treatment of manslaughter, which we read about in the portion of Massei. If one kills by accident, he must flee to a city of refuge, where he lives among the Levites until the death of the high priest. What does a killer have to do with the high priest? Why does he return home only when the high priest dies? The Midrash explains, “The killer shortens the days of man, and the high priest lengthens the days of man. Is it not right that the shortener of days should be present with the lengthener of days.”7 And here we see the same division.

The high priest, associated with unending

kindness (lengthener of days) has no commonality with the accidental killer.

On the other hand, the gevurah-oriented Levites can rehabilitate him, since they share a common trait—albeit expressed in a very different manner.

Indeed, the extending nature of the high priest is expressed in the very name of his office, the Wood Chamber, since trees often live for a very long time, much longer than humans.

Now let us turn our attention to the other chamber that Rabbi Eliezer forgot about: the Oil Chamber. Oil is also very strongly associated with the high priest, who was traditionally elevated to his position in a ceremony that included special anointing oils.

Since the ever-flowing oil was so closely linked to the high priest, the chamber named for it could not remain in Rabbi Eliezer’s gevurah-leaning consciousness.

Let us conclude with a prayer that we soon merit to once again see the Holy Temple in all its glory, with the high priest, anointed by oil, in his Wood Chamber and the Levites doing their guard duty, everyone involved in the constant, unending service of the Almighty. EM

exodusmagazine.org

9

life on earth

Chabad

and

World Peace

Tzvi Freeman

T

he two young men were earnest and determined. As one sat me down at the head of the boardroom table, I heard the door’s bolt lock slide tight. Before the videographer could hastily snap a mike to my lapel, they had already begun their interrogation.

Okay, I had been warned. But I figured I wouldn’t be the first. Which meant I would only have to ask what the others had said and then mercilessly dissect their views to demonstrate how they had got it all wrong.

Alas, they informed me, I was their first captive. If I wanted to get out of there, I would have to actually say something meaningful.

Theirs was a simple question: What exactly was the Rebbe’s message to the world, and why is it so important?

This is something I’m supposed to know.

Only that it hadn’t been put this way before. It was always in terms of what the Rebbe had to say to world Jewry. Or about spirituality. Or leadership. The question here

10

was different: On a platform to the global community, how is the Rebbe relevant? What is his message? How is it unique?

“Do more good deeds and acts of kindness!” wasn’t going to work.

Before I do this, I said, I want to talk about where we are right now.

We moderns are supposed to have a metaconception of our own selves within history.

Yet most of us have a very skewed view of where we are right now. Those who speak about the past are horridly pessimistic about the future. Those who speak about the future are blithely oblivious to the past. But real progress comes from building a future that synthesizes past with present. If you don’t know where you are and how you got there, how can you know whether you’re moving forward or backward? So, let’s try to frame our current situation within the big picture of time.

Without a doubt, there is something very unique about our times. In a way, our times are tied more with the future than with the past.

In the post–World War II era, humanity was handed its own destiny in a way that was never before imaginable. For the first time in history, open war between the major powers would have meant the end of the human race. We could no longer play careless games of war for territory, nor could we recklessly dump our refuse wherever we wished. A world of independent parts had fused into a single organism, a playing field of empires into a global shtetl. We became the stewards of our own planet, and of our very survival.

Before World War II, very few took notice of crises and catastrophes on the other side of the planet that did not directly affect their own nation. Five million Chinese died of earthquakes, famine and disease between the world wars, and hardly anyone batted an eyelid for them. Even hunger and malnutrition in our own lands went widely unnoticed. In Europe and America, 30 percent of the population suffered malnutrition, yet academics wrote no studies and the media took no interest.

Av 5779

The Second World War was a turning point in human consciousness. As the Rebbe himself noted,1 it was a war of two ideologies, two propositions for the destiny of humankind. One side represented a kind of worship of the state, in which the good of the whole trumped and trampled the rights of the individual. The other represented the supreme value of the individual, to which society and governance must be subservient.

That battle continued after 1945. In the postwar era, the West took the precedence of the individual all the way. If the goal was the greatest material benefit for the most people, then that strategy worked, stupendously. The opposite failed, and is currently undergoing its metamorphosis.

We discovered something that works. Not so much an economic or political system, but a groundwork of values. How do I know that? Take a look at our disastrous attempts to impose democracy and open commerce upon nations that do not have these values. But to what degree have we ourselves assimilated these values? Do they make sense to us? Are we willing to face up to their origins and to their uniqueness? Do we at all comprehend who we moderns are within the big picture of time?

Here’s a list: Six Big Ideas that have changed the world and which everyone takes for granted—but would sound bizarre to anyone outside our culture: 1. The rights of the individual supersede the benefit of the state.

2. The value of all human life, including children, women and even foreigners, cannot be measured.

3. Every child in the African jungle must have access to the entire corpus of human knowledge at his or her fingertips.

4. There is purpose to this life; there is meaning to this universe.

5. The world is made better not through war, power, conquest, enslavement and domination of the superior over the inferior, but through understanding, compassion, and lending a helping hand. All the world needs is love.

6. We’re going to make this a better world.

Those outsiders actually make a lot of sense. They would argue: 1. Do the math: Does it make sense that a single individual should take precedence over a conglomeration of such individuals?

2. What makes human life invaluable?

Can you demonstrate that for me in a laboratory?

3. How can you expect to govern people if you don’t control their information?

4. Other than getting the most you can out of it, what sort of purpose and meaning could you see in such a crummy world as this? Who gave it purpose? Within what context does it have meaning?

5. If love is all we need, why did we make war for all those centuries? What took us so long? We couldn’t have been that stupid.

6. For most of history, life was about getting to another world. Now it’s about making this world into another world. Who made the switch?

Behind all these arguments lies a certain cognitive dissonance. These ideas contain, admittedly, an underlying theme that is counterintuitive.

Take that last one: “Making the world a better place.” Sounds so normal, doesn’t it?

To us, within our anomaly of a culture. But the intuition that drove the human mind for millennia shakes its head in bewilderment and asks, “What do you people want? Heaven or earth? The spiritual or the material? The transcendental or the temporal? If heaven, then why are you so concerned with this world? If earth, then enjoy it while you can!

On what basis has all human life in this world become sacred?”

Social historians agree. They call us bobos: At one time, you were a bourgeoisie or a bohemian, and ne’er the twain could meet.

Today, we are convinced we can have it all.

That’s not called an answer. That's called a fantasy. And fantasyland is not forever. Eventually, we will wake up to its incongruities. Worse, we will attempt to resolve them with simple human reason.

Once that happens, everything crumbles.

CONTINUED ON PAGE 18

future tense

MOSHIACH MUSINGS

The future Temple that will be built in Jerusalem with the coming of Moshiach will be different in several ways from its predecessaors.

Firstly, it will be big. The Third Temple will be many times larger than the previous two Temples. For example, the area set aside for the Second Temple complex, or what is known as the Temple Mount, was 500 by 500 cubits (each cubit being approximately 18.9 inches). In the Third Temple, it will be 3,000 by 3,000 cubits—i.e., it will be 36 times larger, or 9,000,000 square cubits (approx. 22,325,625 square feet or 512.5 acres)!

Iron was not used in the building of the first two Temples, as the verse states: “The House, when it was in building, was built of stone finished at the quarry, and there was neither hammer nor axe (nor) any tool of iron heard in the house, while it was in building.”8 Why? Because iron is used in the fashioning of weapons used to shorten life, and the purpose of the Temple was to “make peace” between man and G‑d, thereby lengthening one’s life. Thus, it is improper to build a life-sustaining structure with a material that is its very antithesis.

However, the Lubavitcher Rebbe explains at length that in the times of Moshiach, when “swords will be beaten into plowshares” and iron will be used only for the positive, this prohibition of using metal in the structure of the Temple will no longer apply.

The use of iron in the Third Temple will not just be a symptom of the peace that will reign, but it is symbolic of the times of Moshiach in general.

ask the rabbi

A Tale of Two Months

by Rabbi Yoseph Y. Zaltzman

Q

Why do the months of Av and Elul follow one another on the Jewish calendar. Av is a month of darkness and mourning, while Elul is a month of joy and preparing for the High Holidays.

What's the connection?

Indeed, Elul and Av represent two very different energies. Av is the month of destruction, recalling the lowest points and tragedies in Jewish history. It is marked by special laws of mourning and the diminution of joy connected with the destruction of the Temple.

Elul, on the other hand, represents a of love and joy, of returning to one’s essential self – a special month, more spiritually elevated than the other months of the year.

The fact that the darkness of Av is followed by the light of Elul makes sense. Every descent is for the purpose of ascent, the month which follows Av is Elul, during which we attain new heights in our spiritual lives. But, since the blessing of the new month is done on the Shabbat preceding it, it turns out that the blessing of the month of Elul is actually recited during the month of Av, which implies an even more intrinsic connection between the two months, one where Av actually endows Elul with energy. According to the above explanation, however, the opposite occurs — Elul is supposed to remedy Av’s deficiencies.

Let’s consider the Baal Shem Tov’s principle that the Hebrew name of any thing or object reflects its character and true nature, its soul.

Likewise, the name of Av communicates the true nature of that month. The Hebrew word Av means ‘father’. Naming a month with that term seems to signify that the fatherson relationship which exists between G‑d and the Jewish people is uniquely expressed in that month. However, the tragic events of the month of Av demonstrate, at least superficially, the complete opposite of fatherly love. However, it is precisely these seemingly negative elements that serve as vehicles to express G‑d’s true fatherly love for the Jewish people. Only because of G‑d’s great love for the Jewish people is He willing, Himself, to “wash away the filth of the daughters of Zion.” Many individuals will be willing

12

to help their friends if they have difficulties with their children. They will offer advice, assistance, guidance. However, only the child’s father will actually clean up his son’s filth.

The father will neither hesitate nor desist from washing away his child’s filth even if the child protests. Though the father is particularly sensitive to the pain his child feels, he will overcome his own feelings of mercy and continue washing the child even though he cries. The father’s love for the child motivates him to a genuine concern for the child’s welfare. His dedication to the child’s welfare moves the father to temporarily suppress his feelings of love and mercy in order to do what is best for his child.

The metaphor represents the relationship between G‑d and the Jewish people. G‑d is willing to undergo pain, as our Sages commented, “In all of their pain, He feels pain” and sends his children, the Jewish people, into exile. In exile, the Jewish people will achieve an awareness of G‑dliness which will have come by virtue of their own service and efforts, and is thus more desirable.

Though Av is connected with mourning over the most bitter events of Jewish history, nevertheless, Av is still a month where G‑d’s fatherly love is in evidence, and to a greater degree than in those months when His kindness is more readily apparent. The revelation of G‑d’s fatherly love in the month of Av prepares and invests the month of Elul with the potential for a complete and essential connection. During the month of Av, an essential aspect of the relationship is expressed from Above, which empowers us, in the month of Elul, to also strive for a more essential connection. 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.

Последнее время тема суррогатного материнства стала очень популярной. Мы згнаем, что к нему прибегли некоторые знаменитости, в частности, Алла Пугачева, Филипп Киркоров. Известны комментарии представителей различных религиозных конфессий, высказавших свое мнение по этому поводу. Так, и мусульманский муфтий, и христианский священник заявили о том, что в их религиях запрещается суррогатное материнство. В связи с этим возникают два вопроса: а) какова точка зрения Торы на проблему суррогатного материнства? б) будет ли являться евреем ребёнок, выношенный нееврейской суррогатной матерью? Кроме альтернативного метода, о котором Вы заговорили, существут другие всевозможные инновации, используемые современной медициной с целью помочь людям обрести ребёнка. В общем и целом Тора, иудаизм относятся положительно к идее использования альтернативных медицинских методов рождения ребёнка, так как появление новой души - важнейшая мицва для супружеской пары и заповедь для всего человечества. Но нужно понимать, что в данном случае всплывает возможность выбора, так как здесь, как и во всём другом, существуют два пути – путь правильный и путь ошибочный. Когда люди становятся перед выбором медицинского метода, помогающего обрести ребёнка, возникает много деталей, которые необходимо учесть: будет ли ребёнок, рожденный в рамках избранного метода, считаться законнорожденным; будет ли он считаться евреем; могут ли родители быть абсолютно уверенными, что в процессе медицинской процедуры не были перепутаны клетки (что, как мы, к сожалению, знаем, неоднократно происходило)...

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

Av 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 .

AUGUST 2019 | AV 5779 COMMUNITY CALENDAR

ESTHER KAYE LIVE IN TORONTO One June 27 the JRCC @ Rockford hosted a lecture by author and speaker Esther Kaye, as part of her first North American tour. The popular educator, who delivers profound mystical teachings with practical application in a down-to-earth style, spoke on the topic “Kabbalah: The Kitchen, the Bedroom & the Quantum Revolution.”

Over 100 participants of all ages enjoyed the engaging presentation in Russian, which was accompanied by a selection of refreshments and followed by a spirited discussion session.

AU G U S T 2 0 1 9 SAT

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8:29pm SUN

11

7:30pm SUN

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5:00pm TUES

20 9:00pm

FAST DAY: 9 AV Sat night at 8:29pm to Sunday night at 8:59pm HOLY TEMPLE TOUR JRCC West Thornhill See ad on page 14 COMMUNITY BBQ JRCC @ Rockford See ad on page 14 FARBRENGEN 20 Av See ad on page 14

ANNUAL GARDEN PARTY The JRCC East Thornhill held its annual Garden Party at the garden of Missou Seni, with a delectable salad bar and desserts. The evening featured guest speaker Mrs. Goldie Plotkin, codirector of Chabad of Markham, who spoke about “The Empowered Wife: How to Build Successful Relationships.”

UPLIFTING JOURNEY TO THE REBBE In honor of the 25th anniversary of “Gimmel Tammuz”, several hundred people from our community, including a few dozen on an organized JRCC trip, joined tens of thousands of people from all walks of life and from around the world visited the Rebbe’s synagogue and Lubavitch World Headquarters at 770 Eastern Parkway in Brooklyn, Departing: Sat. Night, July 6, 2019 New York, and the Ohel, the Rebbe’s holy resting place in Queens.

Returning: Sun. Night, July 7, 2019 Departure & Arrival at 18 Rockford Rd. The participants of the trip also spent some time exploring the Crown Round Trip Coach Bus: $120 Heights neighborhood, enjoying great meals together, and took in Space is limited. For more information: 416.222.7105 | jrcc.org/triptorebbe words of inspiration and personal stories highlighting the living legacy of the Rebbe – all while traveling on a new, state-of-the-art coach bus. Thank you to all the organizers and hosts for making it a rewarding a meaningful experience.

In honor of Gimmel Tammuz

(Includes program & one meal)

CANDLE LIGHTING TIMES August 2, 2019

8:21pm

August 9, 2019

8:12pm

August 16, 2019

8:02pm

August 23, 2019

7:51pm

August 30, 2019

7:39pm

www.jrcc.org

12 TAMMUZ FARBRENGEN The JRCC marked a special day know as the Festival of Liberation of the Previous Lubavitcher Rebbe, Rabbi Yoseph Yitzchok Schneersohn, knows as the Rebbe Rayatz, who was miraculously saved from his death sentence at the hands of his Communist persecutors. By Divine providence, the date he was liberated was also his birthday. The day was celebrated with a special farbrengen (Chassidic gathering) at the JRCC South Thornhill, complete with food, song and words of wisdom.

Participants reflected on the inspiring story of the Rebbe Rayatz, who demonstrated both in his teachings and in his actions that with the right mindset one can overcome even the most daunting challenge.

HOLY TEMPLE TOUR

Dozens of people began taking part in a fascinating multimedia tour of the Holy Temple with Rabbi Levi Jacobson. The two-part course began on July 21 and continues with part 2 on August 11. It is a comprehensive, well-researched and informative course authored by Rabbi Jacobson himself, and is taught using his materials at dozens of Jewish centers around the world. The course is accompanied by a slideshow with illustrations of Temple, as well as photos of ruins and recent archeological discoveries. Through the course, participants discovered the beauty, wonder and history of the Temple with an amazing virtual tour. Catch the second and final “episode” on Sunday, August 11 at 7:30pm at the JRCC West Thornhill.

JRCC Our Community

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Photo of the Month PRIDE & JOY AT JRCC PRESCHOOL & DAYCARE

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

HOLY TEMPLE TOUR

DAYCARE GRADUATION Students of the JRCC Preschool and Daycare commemorated the commencement of the school year with a “graduation� event. Proud parents, grandparents, siblings and others, together with teachers, staff and community leaders, were invited to celebrate achievements and offer encouragement as the children progress to the next stage of their education.

Visit jrcc.org/pictures JULY 21 & AUGUST 11, 7:30PM | JRCC W. THORNHILL - 1136 CENTRE ST., #2

...Đ•Ń Ń‚ŃŒ Ń‚ĐžĐťŃŒĐşĐž SUMMER

FOR MORE PHOTOS OF JRCC EVENTS AND PRGRAMS

A A JRCC R C R

Пиг...

FAMILY BBQ

Sunday, 18 at 5:00 PM КакAugust в Ń ĐľĐłĐžĐ´Đ˝Ń?ŃˆĐ˝ĐľĐš Đ´ĐľĐšŃ Ń‚Đ˛Đ¸Ń‚ĐľĐťŃŒĐ˝ĐžŃ Ń‚Đ¸ 67 Stonedene Blvd ĐžŃ‰ŃƒŃ‰Đ°Ń‚ŃŒ ŃƒĐ˛ĐľŃ€ĐľĐ˝Đ˝ĐžŃ Ń‚ŃŒ и ŃƒĐąĐľŃ€ĐľŃ‡ŃŒŃ Ń? От $10 per person (it RS P by August 12 $15 at t eŃ‚Ń€ĐľĐ˛ĐžĐśĐ˝ĐžŃ Ń‚Đ¸, door Ń Ń‚Ń€Đ°Ń…Đ° и Ń Ń‚Ń€ĐľŃ Ń Đ°?

Special family rate by request

JRCC.org/RockfordBBQ

How can we guard against anxiety, fear and stress in today's reality?

(416)222-7105 x 235

ЛокциŃ? Ń

20 AV

Đ?ĐťĐľĐşŃ Đ°Đ˝Đ´Ń€ĐžĐź ФридПарОП

Ń ĐžŃ Ń‚ĐžĐ¸Ń‚Ń Ń? 19 Đ°Đ˛ĐłŃƒŃ Ń‚Đ°, в 20.00 Ń‡Đ°Ń ĐžĐ˛ в JRCC 18 Rockford Rd.

FARBRENGEN

Đ?ĐťĐľĐşŃ Đ°Đ˝Đ´Ń€ ФридПар (Đ˜ĐľŃ€ŃƒŃ Đ°ĐťĐ¸Đź) - дипНОПирОванныК Ń ĐżĐľŃ†Đ¸Đ°ĐťĐ¸Ń Ń‚ пО Đ¸Đ˝Đ´Đ¸Đ˛Đ¸Đ´ŃƒĐ°ĐťŃŒĐ˝ĐžĐš, Ń ĐľĐźĐľĐšĐ˝ĐžĐš, ĐłŃ€ŃƒĐżĐżĐžĐ˛ĐžĐš и Đ´ŃƒŃ…ĐžĐ˛Đ˝ĐžĐš торапии Ń 20-НотниП ОпытОП, ОйНадаот ŃƒĐ˝Đ¸ĐşĐ°ĐťŃŒĐ˝ĐžĐš Ń ĐżĐžŃ ĐžĐąĐ˝ĐžŃ Ń‚ŃŒŃŽ ĐżŃ€ĐžĐ˛ĐžĐ´Đ¸Ń‚ŃŒ Đ´Đ¸Đ°ĐłĐ˝ĐžŃ Ń‚Đ¸ĐşŃƒ Commemorate the day of passing of Rabbi Levi Yitzchak прОйНоП чоНОвока, ОпродоНŃ?Ń‚ŃŒ их Đ´ŃƒŃ…ĐžĐ˛Đ˝Đž-Ń?ĐźĐžŃ†Đ¸ĐžĐ˝Đ°ĐťŃŒĐ˝ŃƒŃŽ ĐżĐľŃ€Đ˛ĐžĐżŃ€Đ¸Ń‡Đ¸Đ˝Ńƒ.

Schneerson – leading rabbi, Kabbalist and the father of the Rebbe.

TUESDAY, AUGUST 20, 9PM

ДНŃ? Đ¸Đ˝Đ´Đ¸Đ˛Đ¸Đ´ŃƒĐ°ĐťŃŒĐ˝Ń‹Ń… ĐşĐžĐ˝Ń ŃƒĐťŃŒŃ‚Đ°Ń†Đ¸Đš ĐˇĐ°ĐżĐ¸Ń ŃŒ пО Ń‚ĐľĐťĐľŃ„ĐžĐ˝Ńƒ (416) 707-2635 Đ?ĐťĐľĐşŃ Đ°Đ˝Đ´Ń€ ФридПар ĐžŃ ŃƒŃ‰ĐľŃ Ń‚Đ˛ĐťŃ?от Đ´Đ¸Đ°ĐłĐ˝ĐžŃ Ń‚Đ¸ĐşŃƒ ĐżĐžŃ‚ĐľĐ˝Ń†Đ¸Đ°ĐťŃŒĐ˝Đž Ń Đ¸ĐťŃŒĐ˝Ń‹Ń… и Ń ĐťĐ°ĐąŃ‹Ń… ĐşĐ°Ń‡ĐľŃ Ń‚Đ˛ чоНОвока, даот JRCC WEST THORNHILL 1136 CENTRE ST, #2 рокОПондации, как Ń€Đ°ĐˇĐ˛Đ¸Ń‚ŃŒ Ń Đ¸ĐťŃŒĐ˝Ń‹Đľ ĐşĐ°Ń‡ĐľŃ Ń‚Đ˛Đ° и ĐżŃ€ĐľĐžĐąŃ€Đ°ĐˇĐžĐ˛Đ°Ń‚ŃŒ Ń ĐťĐ°ĐąĐžŃ Ń‚Đ¸. ОйНадаот ŃƒĐ˝Đ¸ĐşĐ°ĐťŃŒĐ˝ĐžĐš Ń ĐżĐžŃ ĐžĐąĐ˝ĐžŃ Ń‚ŃŒŃŽ ĐżŃ€ĐžĐ˛ĐžĐ´Đ¸Ń‚ŃŒ Ń?ĐźĐžŃ†Đ¸ĐžĐ˝Đ°ĐťŃŒĐ˝ŃƒŃŽ Đ´Đ¸Đ°ĐłĐ˝ĐžŃ Ń‚Đ¸ĐşŃƒ Ń ĐżĐžŃ ĐžĐąĐ˝ĐžŃ Ń‚ĐľĐš и прОйНоП чоНОвока даМо пО фОтОграфии.

Learn more at jrcc.org Đ&#x;риоП вОСПОМон на Ń€ŃƒŃ Ń ĐşĐžĐź, Đ°Đ˝ĐłĐťĐ¸ĐšŃ ĐşĐžĐź и иврито.

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In the Moment

August 2019 / Av 5779

Lecture in Russian with

Alexander Fridmar

Monday, August 19, at 8:00pm at JRCC 18 Rockford Rd.

Alexander Fridmar was educated both in Russia and Israel in the fields of psychiatry and rehabilitation medicine. He also served in the medical corps of the Israeli army. He has 20 years experience with a unique ability to diagnose issues and determine their spiritual and emotional root.

Individual sessions available. Alexander Fridmar assesses the potential strengths and weaknesses of the individual, gives recommendations on how to develop strengths and transform weaknesses.

Sessions available in Russian, English and Hebrew.

To make an appointment call (416) 707-2635.

416.222.7105

Faces of the Community 2019 JRCC High Holidays

Online Aliyah Auctions

Reserve your Aliyah or other desired honour for Rosh Hashana or Yom Kippur at any JRCC High Holiday location.

jrccAuctions.org

JSPC TRIAL & APPEAL LAWYERS

www.jspc.ca

PROBONO DAY COMMUNITY FREE 30 MIN LEGAL CONSULTATION SERVICE

MICHAEL MODELEVSKY TELL US A LITTLE ABOUT YOUR BACKGROUND AND YOUR FAMILY. My mother’s family traces its roots to Belarus, Mogilev Region. But in the middle of the 20th century her father moved to Smolensk province. My mother’s family has ancestral information going back about seven generations, with classic “shtetelish” Jewish names like Leib, Nokhum, and Moishe. Their last name was Zofnes. In Smolensk province the Arons clan joined the family.

My grandfather, Zinovy ​​Fishel Arons, was an accountant, which indicated a high level of education. Together with his wife, my grandmother, Sofia Razgon, a music teacher, my grandfather Zyama moved to Moscow. Baba Sonya helped her parents raise me, and she taught me music. Realizing that I was one of the only Jewish boys at a school where most of the children were from working families, Baba Sonya tried to prepare me for manifestations of anti-Semitism.

My father’s family comes from the town of Modelev, Zhytomyr province.

The family moved to the small Jewish town of Chernikhov, next to the city of Korosten in Ukraine. It was an ordinary poor Jewish family, with a lot of children, very G‑d-fearing. They observed all Jewish traditions and laws, and the family lived a truly Jewish life. I was able to trace the genealogy back four generations my great-great-grandfather Nukhim Modelevsky. He was considered a wealthy Jew, as he stood out against the background of the terrible common poor: He even had a horse!

His children — my great-grandfather, Moishe (whose name I bear), with his wife Sosy, and their children and relatives — along with all who lived there were killed in 1941 by local Ukrainian marauders. Fourteen people from one big friendly family perished! Even today, so many year later, I cannot recall the story without tears. One of Moishe’s sons, Lazar, died at Kursk.

Another son, Shlomo, my grandfather, and his wife Perla left for Moscow in 1931. Grandmother Perla came from a family that was poor even by Jewish standards. The young couple embarked on a new life, moved away from the traditions, though they always emphasized that they are Jews.

They entered into the BUND union, the General Jewish Workers Union in Lithuania, Poland and Russia, a Jewish socialist party that operated in Eastern Europe from the 1890’s until the middle of the 20th Century. The Bund considered itself the sole representative of the interests of the fairly numerous Jewish working class in the region.

It is thanks to my grandmother Perla that I know a few phrases in Yiddish.

And it is from them, who came to Moscow, our family continued, because everyone who remained in Ukraine died. By the way, I discovered a branch of the family in the USA; someone from the Modelevsky family emigrated there in 1919.

And so it happened that the grandparents of both sides of my family found themselves in Moscow, where I was born into an ordinary Soviet, but distinctly Jewish family. We knew about the holiday of Passover and secretly celebrated it. Baba Sonya prepared gefilte fish according to family recipes, and went to the synagogue to get specially baked matzah.

DID YOU ENCOUNTER ANTI-SEMITISM IN YOUR LIFE IN THE SOVIET UNION? I will not bother mentioning the minor manifestations of anti-Semitism I experienced in school. But I received my first painful slap in the face when I tried to enter the Faculty of Geology at Moscow State University. I was well prepared, and passed the written exam perfectly. But on the oral exam, I was given a task that even students of the famous Moscow Physical and Mathematics School did not cope with later. After this “failure”, I easily entered the Oil Institute, where Jews were accepted, and we had a wonderful large Jewish contingency.

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.

HOW WAS LIFE AFTER THE SOVIET UNION? In 1990, we moved to Israel. It was there that real Jewish life began for us: We celebrated all the holidays, which we do until today. We attended Torah study classes as a family, and it was great!

After moving to Israel, I successfully defended a doctorate at the University of Tel Aviv on the economics of the oil industry. The knowledge of economics helped me a lot when, after moving to Canada in 2001, I became an expert in personal finance. I am currently engaged in personal insurance, savings and children's educational plans. Of course, knowledge of three languages ​​– Russian, English and Hebrew – helps a lot.

I grew up in a Jewish family in which it was customary to help people. And now I continue this tradition. I am glad to be useful to those who are trying to solve their financial problems and my clients often recommend me to their friends and acquaintances.

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

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WOMEN’S RETREAT TO THE REBBE More than any other Jewish leader in our time (and perhaps in history), the Rebbe empowered Jewish women to study, connect, and take leadership roles in Jewish life around the world. The Chabad approach always viewed women’s education as vital – even when the broader Jewish community and the world at large did not yet. Chabad history is replete with anecdotes of the woman scholar participating with her husband or father in discussions of Jewish law or Chassidic philosophy.

The Rebbe took this approach to new heights, speaking publicly about women’s education and women’s issues, encouraging the feminist movement to start true to its core of female empowerment, establishing a network of educational institutions and programs for girls and women of all ages, and empowering his emissaries to harness their talents to bring the spark of Jewish life to new places.

As professor and author Dr. Susan Handelman writes: “Many other chassidic leaders and thinkers, including his own predecessors in the Chabad movement, write of the time of the redemption in these kabbalistic terms as the elevation of the “feminine” side… As far as I know, however, the Rebbe is the only one to specifically connect this longheld and abstract mystical idea to concrete sociological phenomena occurring in our time. He did not let it remain a metaphorical depiction of some coming future era far from us, unrelated to the current realities of women’s lives.”

On July 16, corresponding with the 13th of Tammuz, the festival of Liberation of the Rebbe Rayatz, the previous Lubavitcher Rebbe, a group of women from our community travelled to Brooklyn, New York for a two-day retreat honoring and exploring their connection to the Rebbe, his vision, and his teachings. The organized trip included ground transportation as the group was guided on visits to 770, the Rebbe’s shul (and Chabad world headquarters), the Ohel, the Rebbe’s holy resting place, a local art gallery and several other places of interest and great NYC kosher restaurants. The group was accompanied by a special tour guide on visits to Rebbe's private residence, the Rebbe's library, and the vintage WLCC live hook-up room where satelliteDepot feeds withCentre simultaneous liveON translations JRCC Furniture | 1416 St | Vaughan,

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life on earth

CONTINUED FROM PAGE 11

For those who were stirred by the dread of a silent spring, for those who rode the freedom rides in Alabama, and for those who know personally the survivors of Hitler’s ultimate remedy for the human race, truth should need no lawyer. But what happens when there are no fascists, no racists, and corporate America has gone verdant green— and then our kids ask, “Daddy, Mommy, what makes all people equal?”

What do we say right now, when the message of much of today’s intelligentsia can be reduced to the luminous brilliance of “There is no depth. What you see is all you get. The majesty of this universe and the magnificence of life that inhabits it all got here by accident. There is nothing beyond this fleeting material existence; your very sense of self is an epiphenomenon of biochemistry.”

And I’m supposed to fret about the fate of the panda and the blue whale? No wonder the environmental movement has fallen off the radar screen of big politics.

In short, we’re left with great ideas that somewhat resemble bagels: chewy on the outside, hollow on the inside. The Big Question: Is that a sustainable diet?

Maybe yes. Maybe we’ll continue to spiral upward in economic growth, environmental stewardship and global peace, just because its nicer that way. Let’s be positive. But then, if we can get this far so totally clueless, imagine if we actually knew what we were doing. Imagine if we really got why it works, where it comes from and what it’s all about— imagine what an amazing world we could build together.

To me, that’s a bigger ouch. It’s one thing to say you might lose what you’ve got. It’s another to say you could be winning the jackpot.

The key to sustainability, like I said, is to build our future through an organic synthesis of the present with the past. You gotta know where you’re coming from. These values didn’t pop out of nowhere. Neither were they the product of reasoned arguments—that came afterwards. In fact, reason was quite often on the other side, with the fascists, the Nazis, the communists, the totalitarians, the racists and the nihilists. These ideas, in very

18

simplified terms, started becoming popular in Europe mostly when people started reading the Bible in the vernacular. Only once they became accepted (mainly because they somehow actually work) did secularists jump in for the ride, often hijacking the wagon.

That history is for another essay. Or several. Or we will fight it out in the reader comments. What’s of urgent, burning importance right now is this: The modern mind thirsts for an inner soul that can breathe life into this magnificent body of ideas. And the Rebbe was a modern visionary grounded in the authentic roots of these values. And he provided just such a breath of life. We need only to inhale.

No, a chassidic grand rabbi in a black fedora citing endless Talmudic and Kabbalistic passages doesn’t look the part for a modern visionary. Looks are deceiving. After all, he also sat in the lecture halls of modernity, at the University of Berlin and at the Sorbonne.

Perhaps it was there that he developed this synthesized worldview, a view that lifted him above the conflict of modernity and tradition. Perhaps he was just timeless from the get-go.

Let me speak for myself: Coming from a background of radical politics, I turned to spirituality in the early ’70s. There was a lot of haze back then, but I recall a moment of

clarity, a voice inside me uttering, “Spiritual enlightenment has gotta have a lot more to do with real life down on earth than these gurus are letting on.” And it was afterwards that I discovered the Rebbe.

The Rebbe had a certain vision, a very radical vision, of heaven, earth and the human being. Radical, but somehow completely grounded in the same tradition in which all these crazy modern values are rooted.

Radical, but totally pragmatic and down here on earth.

Listen for the central messages. Read them more than once: 1. If you are looking for the ultimate experience of the divine and the transcendental, it is not up in heaven, not in mystic union, not in religious ecstasy, not even in total enlightenment.

It is here, in this impossible paradox of the struggle of life; here, in the very physicality of this earth.

2. Within each of us breathes a spark of the Creator of all things, a spark that entered this world with a unique mission. All that exists is here only for that mission. Therefore, the power of any individual for good is limitless, and nothing can stand in our way. If a single, tiny atom can begin a chain reaction to destroy the entire world, all

Av 5779

life on earth

the more so can one individual turn the entire world around for the good.

Two ideas, iterated in a hundred thousand different forms over forty years: The world is worth the investment. And it’s all up to you.

With deep roots. This is the essence of the revelation at Sinai: G‑d came down to earth, to us small people. These are the first two chapters of Genesis: First G‑d creates all, repeating with each creation that “He saw it was good.” Then the creation of the primal human being, man and woman, in the divine image, brought to life by the Creator’s breath.

Genesis is a sublime, majestic and inspiring narrative. But the modern mind needs it all spelled out. So here is the Rebbe’s version (according to my feeble understanding): In the beginning, there was heaven and earth. Earth pulled you down, heaven pulled you up. If you wanted heaven, you had to let go of earth. If you wanted earth, you had to let go of heaven.

But, the biblical narrative is telling us, that is precisely where G‑d is found—in that impossibility. Do both, and there you will find Him. Not by negotiating a compromise.

By embracing the very wonder that these opposites bond in conjugal harmony to create our world.

Where body meets soul, spirit meets matter, sacred meets profane, miracle meets nature, being meets non-being, faith meets intellect, infinite meets finite—in every binary opposite, that wonder itself is a window on the quintessence of being we call G‑d.

The intuitive human mind adores neat binary compartments. The Rebbe shunned them. He pierced the barriers between all of those divisions, turned them on their head, and showed us a whole new world.

A world in which G‑d is here now, here in darkness as He is in light, in matter as He is in spirit—and yet more so. Because what greater paradox could there be than the very nature of this material world? Look around you: Pattern married with chaos to create the beauty of nature. Mind married with matter to create the wonder of life. The infinite married with the finite to allow for inexaustible speculation, science and wonder.

The Creator’s omnipresence married with His

August 2019

absence to create the paradox of free choice.

An amazing world. And we are privileged to be its stewards.

This is the Rebbe’s messianic idea that has been so misunderstood, so distorted. Years back, I attempted to paraphrase it: This world was not created for some apocalyptic finale; its magnificence was not formed to dissipate into ionized gas. Each thing was formed for the glory of its Maker, who stands forever.

Only the darkness must wind itself to its end, and it must be robbed of the treasures it holds. For the most precious things of this world are held in darkness.

That is why we must struggle with the darkness now and not run from it.

All the torment it gives us, all our toil to overcome it, to tame it and to dig out the diamonds it conceals, all is with meaning and purpose.

For each obstacle that meets us on our uphill battle, each was made for the glory of its Maker.

And here, closer to the Rebbe’s (Yiddish) words: We must know that this world is not a dark, sinister jungle, but a garden.

And not just any garden, but G‑d’s own pleasure garden, full of beauty, wonderful fruits and fragrances, a place where G‑d desires to be with all His essence.

If the taste to us is bitter, it is only because we must first peel away the outer shell to find the fruit inside.

The hard part here is that all this requires a sense of that which transcends us. Not a big god in the sky. Not a ghost-in-themachine god who gives life to something called matter. Rather, a sense that the core reality of all things itself cares.

Think of our investment in this global shtetl and our concern for the biosphere within which it delicately nests. To care for this world, you need to value this world. Not for what you can squeeze out of it, nor for

the promise of a sugary treat in heaven. You need to care for this world for its intrinsic value and out of a sense of responsibility, of purpose and of meaning. Responsibility, purpose, meaning—all of that demands a context which transcends my own personal welfare and subjective experience. It’s certainly not to myself that I am responsible.

It’s ludicrous to think that I can provide the universe with meaning.

Without a higher context, there cannot be meaning. Without the sublime, the mysterious and the all-encompassing, there cannot be purpose. And unless we are answerable to a single voice that transcends us all, we can never work together.

There you go—another paradox: The essence-core of reality cares, desires, and pleads with us who are one with it. Within which lies the most excruciating yet vital paradox, the one that lies behind all in which we believe: There is nothing else but Him, yet it is all up to us.

Within our subjective experience and human reason, there is no resolution to these incongruities. Because we did not make this world. In the view from Above, there is no paradox. There is only One. That’s all that’s missing from those crazy ideas we have embraced—that higher context. From up there, it all makes sense.

As the Rebbe would so often reiterate: Without that, there is no stability or sustainability to this world. With it, we can open our eyes and see the divine here now.

We, the entire world. Now, today.

Well, truthfully, my interrogators didn’t get quite all that out of me. But their question sparked something, and the pistons of my brain have been running on that spark ever since. If it weren’t for deadlines, this essay would never have been finished. Now the spark’s out there.

But it’s still burning inside. 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.

exodusmagazine.org

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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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marketplace

BAR 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...

Free Basic Computer & Internet Training New

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

BAT MITZVAH CLUB

Convenient time and location In partnership with Parya Trillium

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

For more information and to register call 416-222-7105 or visit www.jrcc.org

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

Exodus Magazine

Tammuz/Av 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: Anatoly Freidine Herzel Agronov Semen Bekker Nina Farberova Sergei Shmuel Mendel Firert Michel Fitingof Alexander Gelfand Salik Alex Granat Slava Gloria Keren Leonid Kooperman Moshe Landoi Liza Iza Liachter Leonid Libov Boris Baruch Makalski Yana Meir Eva Chaya Perlamutrov Israel Rabkin Ragim Baruch Ragimov Mordechai Shlomo Ronen Miriam Shoshan Faina Fayga Shufman Lev Taranov Roza Udler Moshe Yanovski Lina Zeidenfeld Sofia Motskin Ovsha Sheinberg Yaakov Rivkin Dora Lapina Mina Kharad 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

August 2019

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marketplace Now a days 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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Tammuz/Av 5779

BUYING & SELLING

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COMMERCIAL and RESIDENTAL

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Do you have a

Confirmation of your Jewish Identity?

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It is advisable for every Jewish person to have confirmation of their Jewish Identity that is internationally recognized.

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• Obtaining certification takes research and time – if you wait until you need it, it might not be possible to obtain it in time.

• The longer you delay, the more difficult it becomes – documents get lost, witnesses move or pass away.

A certificate confirming your Jewish identity will help you, if your Jewish lineage is ever questioned. Do it for your peace of mind and that of your family.

Upon completion, you will receive: • A genuine, numbered certificate recognized by leading rabbis internationally.

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For more information or to apply, contact: Jewish Identity Department Coordinator

FOR SALE

Jewish Identity Verification Service

Phone: 416-222-7105 x237 | Email: jewishidentity@jrcc.org Website: www.jrcc.org/JewishIdentity

This service is provided free of charge by the JRCC. Suggested donation to cover research and administrative costs is $250 per applicant - any donation is appreciated.

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ALEX AND THE CONSERVATIVE TEAM WILL: √ Lower cost-of-living taxes √ Crackdown on illegal border crossers √ Keep our community safe from gang violence & crime

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JRCC for kids

2019/20

JRCC Educational Programs Give your child the greatest gift: A connection to their tradition and their people!

Space is limited. Register now!

5 years ages 15 months-

DAYCARE

ages 11- 12

ages 12 - 13

TZVAH I M T A B L HEBREW SCHOO CLUB ages 6- 11

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FOR MORE DETAILS AND REGISTRATION:

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