Exodus Magazine - March 2020

#209 | March 2020 • Adar 5780

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March 2020 • Adar 5780

6

5 | JEWISH SOUL

In Defence of Freedom

7

10

8 | JEWISH THOUGHT

Joy Amidst Turmoil

In order that every subject in a country can live normally, it is necessary for him to be given freedom to live according to his own desires.

Joy is hardwired in our hardware and in our software. Sadness is a superimposed state that we acquire once we being to grow and experience disappointment and duplicity.

— From the Rebbe's correspondence

— by Simon Jacobson

6 | MADE YOU THINK

Rethinking Miracles

10 | LIFE ON EARTH

Divine Madness

People generally think that a miracle must be a supernatural event.

In truth, however, a miracle need not be supernatural, and a supernatural event may not necessarily be a miracle.

Reason scales lofty mountains. Reason alone can pull back the curtains and find G‑d there, hiding within existence. But only madness could imagine entering a conversation with That Which Is.

— by Adin Even-Israel (Steinsaltz)

— by Tzvi Freeman

7 | FIRST PERSON

18 | PERSPECTIVES

After several hours, my legs and feet were hurting, and I felt a bit dizzy from lack of air. I was considering going outside for a break when, without warning, the Rebbe turned my way.

Never in history, has assimilation solved the problem of Jew hatred. Jews in Germany were the most assimilated and integrated, yet it was in that very country where the worst Jew hatred in history sprouted.

— by Meir Michel Abehsera

— by Yosef Y. Jacobson

A Rehearsal for Redemption

The Jews: Invisible or Invincible?

18

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There is a different kind of darkness, one that is simply the opposite of light. Not opposed to light. Just it's opposite. This darkness is no more antagonistic to light than shade is to sunlight, or sleep is to waking. While it may not contain wisdom, it is far from stupid. Though it may not be good, there is no evil within it.

Children know this darkness well. From it, they create monsters and angels when alone in a darkened room. They create from it companions for the times when they are alone and cannot stand to be alone. Some children, those who are alone too often and for too long, create whole worlds, populated and sculpted, in which they live and find their place. Some children create from this darkness a world in which they find the love that does not exist in the world of light, or safety from the danger that daylight brings, or peace from a house too chaotic and violent than their developing selves can tolerate. Adults do this, too.

In darkness, feelings and fears release and take form. From darkness, the self creates a reality now external to itself with which it can come to terms on terms that within the world of light are weighted too heavily against it.

Without darkness, how could you know love if your daylight world contained no love? Where would you find refuge from hate, if darkness did not allow space for your visions of paradise? On what could you envision the future, if darkness left no untrod landscape for the unknown? Into which space could you project your creativity, if darkness left no room for the as yet uncreated?

This darkness is so benevolent that it will literally be whatever you wish or need it to be. With it you can create the world. And from it the world will become anything you wish or need it to be.

If darkness had no substance then this could not be. Then your thoughts would remain your thoughts, and your imagination locked within your head. But because darkness has substance, translucent and opaque as it may be, it allows you to create from it form, the form that projects your imagination into the outer world and gives it substance.

In darkness, you can see both within and outside of yourself the shape and texture that you envision within your mind; a shape and texture, form and personality, character and soul that you create from within yourself and ascribe to the world as you encounter it. And in this way you create the world.

And the world needs you to create it just this way or the world would not have created you. Because of darkness the world has need of you. Because of darkness the world allows you to be. Out of

darkness you were formed. From the substance of darkness, in the space it permits, do you find your individuality, your very self.

For if there was only light there would be no space for you. The world would simply be as it is with you or without you. All eyes would see the same, all hands would have the same sensation.

Light would fill the world, all would be revealed, and where would there be space for you? And so, benevolently, the light that once filled the world contracted to make space for you. And left in its place darkness, the stuff of darkness with which the world could be created, with which you could create the world.

Darkness is the potential for discovering self and individuality, inner resource and strength, courage and curiosity. It is the place in which we are alone and come to know ourselves. In light, we are connected, merged, one. In darkness we exist.

In light, we remain receptive, protected, loved. In darkness, alone, singular, and unique. In darkness we must be creative and strong, lest we dissolve and collapse, retreat and withdraw from the threat of the unknown and the feelings it engenders.

In darkness our creativity and imagination find room. In light they are dissolved, overcome by the stark reality of existence given solid, irrefutable reality by the brilliant, clear light that leaves no room for doubt or fear or curiosity, nor need for courage, flexibility, or interpretation. In light, there is no need for us. In darkness, we get to be a source of light. But darkness is good only when bond and bounded by light. Unbounded, darkness grows evil. It runs amok. It transforms the playground of imagination to the haunt of nightmares. Uncontained, darkness becomes both the cause of fear and despair, and the place in which they now exist.

Without light — without the moment in which the light in our room goes on and we see the chair as chair and not as monster, the lamp as lamp and not as angel, the other as other and not simply the projection of our desire and need, the world as world and not only the figment of our imagination — we would be so uncontained and without limits as to be without ability to survive our own creation.

We would be so singular and alone that we would die, G‑d forbid, from heartbreak and isolation.

There would be no other whom we could love or be loved by. No shared reality. No protection or security. No truth. No G‑d. No world to be singular within.

And without a world to benefit from our singularity, what purpose would there be for us to be at all?

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jewish soul

In Defence

of

Freedom

From the Rebbe's correspondence

O

ne of the concepts mentioned in the very beginning of the Megillah is that all those who attended the feasts of Ahasuerus were served “according to every man’s pleasure.” Furthermore, the Talmud explains that the phrase “every man” includes Haman and Mordechai i.e., the two opposite ends of the spectrum and thus, all those who fall between these two extremes.

From the above, we can learn a lesson regarding the manner in which any government should relate to its subjects. In order that every subject in a country can live normally, it is necessary for him to be given freedom to live according to his own desires.

What a subject wants is not to be told that he is being given the ultimate good by the government, but rather, to have the ability to choose what he feels is good without anybody forcing him to do anything against his will.

The concept brings up a very painful subject, the situation of our Jewish brethren in Russia who are being forced to remain behind the Iron Curtain against their will.

Without questioning whether that country’s economic policies are correct or not, there is no question that its citizens should not be denied the minimal human rights as guaranteed by that country’s constitution and the U.N. charter which that country signed.

Even if their public relations statements were true and, in fact, they granted their citizens the ultimate good, the fact that they are denied a basic human right, the ability to choose whether to remain in the country or not is clearly a negative factor.

Indeed, from a certain perspective, life behind the Iron Curtain can be compared to life in prison. On the surface, there is an advantage to life in a prison over normal civilian life. In a prison, an inmate is given room and board free, whatever medical attention he requires, educational opportunities, etc., while otherwise an individual must work and toil to gain those necessities. Nevertheless, any normal person will desire to live independently rather than in prison. Indeed, according to Jewish law, one must offer a special blessing of thanks after being released from prison. Why? Because a

March 2020

prisoner is no longer in control over his own existence. He does not have the ability to come and go as he desires. Similarly, the fact that our brethren are being held behind the Iron Curtain against their will, even though they may be given the ultimate of good there, is a denial of their basic human rights.

Our Sages taught, “deed is most essential”: The knowledge of the situation of our brethren behind the Iron Curtain should motivate us all to do all that is possible to rectify the situation. Particularly, those who are in a position of authority should do what is possible to arouse public attention concerning the human rights of our brethren there.

A word of caution: No open-handed criticism should be leveled at the Russian government. On the contrary, such criticism will only cause them to stiffen their stance.

There is no need to criticize their economic or political policies. Such criticism will only cloud the air and distract the attention from the major problem. Rather, the point should be made that since they pride themselves as being champions of freedom and human rights, it is only fitting that the right to decide on one’s place of residence be granted to their citizens. If this point is emphasized without

interjecting other factors, the argument will be most acceptable. If other criticisms are also included, it is possible that the other factors will arouse the most attention and the entire debate will become centered around them. It is natural for a person defending himself to focus on the weakest point made by his attacker. Thus, if other factors are included in the criticism, the Russians will center their reply on them and perhaps, be able to counter their arguments. However, if the emphasis is placed on the right of the Jews to emigrate and no other factors are interjected, there will be no room for rebuttal and then, there is the possibility, and the hope, that the argument will be accepted, at least in part.

In order to effect a change within the context of the natural order in regard to the situation of our brethren in Russia, first we must take a step above the natural order.

Afterwards, the merit of that action will enable changes to be possible in regard to that problem. By devoting our energies to the spiritual needs facing our people at present, we will be able to arouse G‑d’s blessing and thus, bring about success in all matters and in particular, success in regard to the problem mentioned above. EM

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5

made you think

Rethinking Miracles Adin Even-Israel Steinsaltz

P

eople generally think that a miracle must be a supernatural event. In truth, however, a miracle need not be supernatural, and a supernatural event may not necessarily be a miracle. These two concepts sometimes overlap, but they are not identical.

The events of Purim are clearly regarded as miraculous, yet the story unfolds quite logically, through very human emotions and very human actions. Certainly, the narrative has religious elements: There is prayer, there is a fast, there is faith in deliverance, but where are the miracles – the nissim – and why is G‑d’s name not even mentioned?

Perhaps, we must re-examine just what a miracle is, that is, what turns a mere event into a miracle.

I would suggest that the “supernatural” is whatever cannot be explained by the physical laws of nature as we understand them, whereas a “miracle” is a meaningful event, regardless of whether it happens within the laws of nature or outside of them. The essential aspect of a miracle is its significance: Its naturalness or unnaturalness is only its mechanism, its external manifestation. To illustrate this in broad theological strokes, we may say that if the Almighty is not concerned with the actual agency of a miracle, then it should not matter to us either. What matters is not how something happens, but the meaning associated with what happens.

This definition entails a change of conception, since even something that happens naturally can still be meaningful.

One who has been cured of a serious illness, for example, or escapes from a dangerous situation, recites the blessing of haGomel in synagogue, in which he publicly thanks G‑d for having saved him. This does not mean that recovering from illness or walking away from an accident unscathed is necessarily miraculous in the supernatural sense of the word, but only that it is significant. And it is its significance that makes it miraculous.

Our awareness of the association between miracles and meaning fades with familiarity: When we get used to something, its ability to elicit wonder tends to dissipate. The Bible records that when Eve gave birth to

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Cain, she uttered in awe, “I have made a man together with G‑d” (Genesis 4:1). The birth of a baby is no less a miracle today, and G‑d’s role in the process has in no way been diminished, yet there is a tendency for people to take it for granted. The manna in the desert was most certainly a miracle, but in the course of 40 years of wandering in the desert, the Israelites became accustomed to it. Indeed, not only did they cease to marvel at it, but they complained bitterly that it was their only form of sustenance.

We can see, then, that we use the terms supernatural and miraculous for things to which we are not accustomed. Indeed, it matters little whether an event is objectively “natural” or “supernatural”; what matters is how we perceive it.

In the Jewish prayer book, there are a great number of blessings. Many of them concern simple, mundane activities, such as opening one’s eyes in the morning, stretching, standing on one’s feet, walking, and so on.

Why must we say them every day? Because the significance and wondrousness of our ability to do these things tends to get lost.

We rarely recognize them as gifts from G‑d until they are suddenly gone: It is only when pain prevents us from walking with ease that we recognize and acknowledge G‑d’s role in “firming our footsteps.”

In fact, we often need to experience the

extraordinary in order to reawaken us to the significance of the ordinary. When something happens that is remarkable and unusual, we are jolted out of our stupor and re-acquire the ability to see the miraculous in the routine and the habitual. This sudden change enables us to see what routine conceals, so that we can once again perceive what is truly important and what is not.

There are two ways of sensing G‑d’s presence in the world. One is through thunder and lightning and other extraordinary events; the other is within the world’s natural order.

Nature is G‑d’s alternate signature, so to speak, when He does not want to sign His work with the Ineffable Name.

Thus, we may say that G‑d wrote the Book of Esther using a pseudonym; G‑d’s name is there even when it is not written. And, more important, G‑d is there. Even things that seem rational, clear, and “natural,” may be miracles. May our experience of Purim enable us to appreciate all of the miracles in our lives. EM Rabbi Adin Even-Israel Steinsaltz is internationally regarded as one of the leading rabbis of this century. The author of many books, he is best known for his monumental translation of and commentary on the Talmud. To learn more visit his website, steinsaltz.org.

Adar 5780

first person

A Rehearsal

for

Redemption

Meir Michel Abehsera

O

n the feast of Purim, in the year 1971, I attended a Hasidic gathering with the Lubavitcher Rebbe. We were several thousand strong, all singing and clapping. I had come with a young man who, at that time, was confused about his beliefs. I stood in my usual place, a few feet to the right and behind the Rebbe. My guest stood right beside me. His face was flushed red, both from fear and guilt. He had the sort of wide-opened blue eyes that seem to be continuously staring at an ardent source.

After several hours, my legs and feet were hurting, and I felt a bit dizzy from lack of air.

I was considering going outside for a break when, without warning, the Rebbe turned my way and looked me straight in the eyes, he placed two fingers against his mouth and nodded in my direction, several times.

I could not understand what he meant.

For every nod of the head, I responded with a shrug. His fingers still rested on his lower lip and he nodded once more, this time forcefully. The thought crossed my mind that he might have commanded me to whistle, but I dismissed it. Never would a man of his nobility ask for something so ludicrous!

I looked over my shoulders to be sure that there was not someone else he was addressing, only to find that the people behind me were all looking at me. I turned to face the Rebbe again, thinking that if I did whistle, the Hasidim would throw me out of the place. I was not going to take risks. I was first going to mimic the whistling. I placed two fingers over my mouth and waited.

The Rebbe's face lit up.

This was it! I entered an unknown dimension as I blew my first whistle. The first blow was timid, but I quickly grew more self-assured and went at it as forcefully as I could. Others soon joined until we were hundreds whistling. The air caught fire with the resonance of the piercing sounds. My lower lip ached from blisters. But the Rebbe would not let me pause. He was taking the matter quite seriously.

He called for still more energy as I, in my abruptly unbound imagination, envisioned

March 2020

thick threatening black clouds shattering into dust. We discomfited darkness with our collective breath. Minds were swept clean of all indoctrination, and I knew my guest was being purged of his folly. Every sweet seduction murmured from the other side was blown away by the stiff wind we had summoned. Fallacious arguments flew away like frightened bats as we toned the walls of our hearts to prepare for an all-out war — fairly fought, wind against wind — challenging those irrational emotions that pose as thought, but whose essence is only wind. We alienated every gaseous enemy and incurred no casualties; not even the singers hurt their throats as they sang background to our breath.

Our final blast took off like the plaintive calls of a ram's horn. I was thinking of

this as a folly ordained, a rehearsal for redemption, when the Rebbe paused. EM

The descendant of Moroccan Torah sages and a devoted Chassid, Meir Michel Abehsera was renowned throughout the world for his books on natural medicine and holistic health, and as a gifted teacher and guide to thousands. His masterpiece, The Possible Man, is now back in print and available on Amazon and other bookstores.

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jewish thought

Joy Amidst Turmoil Simon Jacobson

H

ave you ever seen a newborn child sad? Every child ever born is always happy and joyful. Joy is hardwired in our hardware and in our software. Sadness is a superimposed state that we acquire once we being to grow and experience disappointment and duplicity. Children learn to be sad from their parents and the “mature” world that they become exposed to.

You may argue that children are naturally happy because they are naïve and have yet to witness “reality” – the harsh and cruel world in which we live, where people hurt each other and the many hardships that life presents us.

In truth, however, it is the other way around.

A child is our most natural and quintessential state. The child’s innate cheer comes from an inner peace and contentment which results from a lack of dichotomy in the child’s life.

Seamlessness is the operative word. A child’s consciousness is not split into parts.

A child is not torn between its needs and its behavior. We adults are constantly torn between demands upon us and our own needs, between what we truly want and what we must do to survive, between who we essentially are and what we do. Between the needs of our bodies and the needs of or souls. Who among us can say that our daily work and activities reflect our deepest inner aspirations? Is there a person that has no conflict of interest between a personal life and a professional one, between the demands of your job and those of your home and family?

Has anyone not compromised some of their idealism and values due to the pressures of the struggle for survival?

When there is a split there is tension. And where there is tension there is sadness. A measure of angst is always healthy – to keep us reaching and growing. But when the angst spills over into anxiety, despondence and depression are not far behind.

Children are the most perfect model of seamlessness: A smooth flow between the inner and the outer; where identity meets expression. Imagine that your outer expressions were always reflecting your inner needs, and your deepest aspirations always had an outlet of expression.

It is only from adults that children learn to be sad. Yes, we adult project our feelings on

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our children and as they develop and enter maturity that too learn the world of envy ad greed, of selfishness and instant gratification, of struggling between what we know to be true and what we indulge in for our own pleasure.

You may then say, that all this is fine and good as long as we are children. But now that we have grown into adults, our childhoods lost, we no longer can access that inner contentment and happiness that is the domain of the child.

That may sound logical and… sad , but it is unequivocally wrong. The way we were born, the way we were hardwired always remains with us. Our inherent joy becomes concealed under many layers and veils, but it is embedded in our consciousness if not unconsciousness.

The question is how do we access it, especially once “paradise” has been seemingly lost? The answer goes back to the root of joy and happiness: Seamlessness. How does one achieve the seamless state, where there is no conflict between competing forces?

We can find our answer in an unlikely place – and one that is not even so popular today:

Business.

The first cardinal rule of every venture is defining its mission statement. Without a concise and clearly stated purpose, everything that follows will be scattered and confused.

Goals will be hard to set, and success will be difficult if not impossible to measure. The mission aligns all the steps of the operation from start to finish – from concept to final product, from the strategies and plans, to the actions and goals. It brings together and coordinates the entire enterprise into one seamless unit.

If so, you may ask, how is it that so many very focused businesses fail? Look around today, and we witness the collapse of numerous revered institutions, that had powerful mission statements and highly capable stewards at the helm. How did that happen? Read on.

So the secret of seamlessness – which lies behind the secret of happiness – is thus dependent on discovering the mission of our lives. Without that mission, our activities, involvements and investments – all our times and energy – will inevitably be unfocused, hence leading to tension and discord.

Adar 5780

jewish thought

The mission of our lives is stated in the Torah portion called Terumah. In perhaps the shortest and most concise mission statement ever made, the verse states: "Build Me a sanctuary and I will dwell among you." Take all the elements of your life, all your physical materials and material activities, direct all your faculties, gifts and opportunities toward one goal: Build Me a sanctuary and I will dwell among you. Align all your energy and activities toward this one seamless goal, and you will find seamless happiness. It may be difficult to tackle every aspect of our lives, but we can always begin with aligning some areas toward the stated mission. You will find that joy is directly proportionate to the amount of focus of one’s life toward fulfilling the higher mission.

It surprises me that with all of our best minds at work during the past few years trying to find a solution to our global and domestic challenges, no one has suggested revisiting the initial “mission statement” of the United States of America – the driving ethos that gave birth in the first place to this mighty nation and created the climate for its thriving growth. This would be especially welcome now, as we are in the midst of a new Presidential campaign, nominating the candidate who will be our next President.

In the Declaration of Independence – which one can say is the USA’s “mission statement” – the Founding Fathers, in their wisdom (and apparent study of the past failed systems and governments), understood that the key to this country’s success lies only if it stands on a solid bedrock, an unwavering foundation: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness. That to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed.”

They did not make economic prosperity or complacency the mission or goal of this country. Free commerce and financial success is a symptom, not a cause of freedom. They clearly knew that the driving mission of this country must be based on the absolute Divine equality endowed on all human beings.

March 2020

Governments are instituted to secure and protect the Divine unalienable rights of man, not the other way around. This is the only basis of trust, freedom and all the components necessary to allow for healthy relationships, personal motivation and successful businesses.

Without faith, without accepting higher authority that gave us all the gift of life and liberty, what is there to protect one greedy man from another? What is there to protect innocent citizens from a zealot?

Socialism’s argument against capitalism was always that we cannot trust people driven by personal gain and greed. Thus the need for deprivatization, eliminating all private property and ownership. The problem with this approach is that by the same argument we also cannot trust the socialists and the ones taking charge of the socialist revolution (as history has proven only too well). In days of old, a few monarchs controlled capital, with the same argument, that left on their own people’s self-interests will destroy them.

But could we trust the monarchs? One could argue perhaps, that less damage is possible if we isolate the abuse to a few people than to many. But a contrary argument can also be made.

Regardless, all these arguments make it absolutely clear and necessary that the only hope for our institutions to succeed is fundamental integrity and trust. You can create all the regulating you like – as if the SEC was doing its job – but without a deeper sense of faith and the feeling that we have to answer to a higher authority, no system could be trusted.

All our experts must do – all that the President must do – is look at the money in their own pockets. Engraved on every coin, etched on every bill, are the words “In G‑d we trust.”

The only antidote for human greed –and for religious radicalism — is the acceptance, respect and obligation to a higher calling, which in turn allows for trust of each other.

Our leaders today ought to simply echo and reiterate this nation’s original mission statement – declaring the core base of our union is the Divine gift of life that we were all given equally, that “In G‑d we trust” and with that trust “E Pluribus Unum,” from

the many, one, and we can thus trust each other, and become one despite our diversity.

That without this common bond our system – our government, economy, politics and all our institutions – cannot endure. Without answering to a higher calling and authority, we will end up in the same place as so many mighty empires before us: History.

Our leaders must declare that integrity is good for business. Greed may work shortterm, but can never endure.

Of course, this alone will not solve our problems. We need to rebuild (or create new models for) our institutions and structures.

But without this essential trust – without the foundation – the structure cannot stand.

Any economic turmoil and turbulence surrounding us presents a unique opportunity to revisit our “point of departure:” Our initial missions. Which in turn allows us to realign our lives accordingly.

Ask: “What is my mission? Why was my soul sent down to Earth?” Though this may not be a short-term solution, I assure you that if you are persistent in your search, in time you will find your calling, and as you do you will become a happier person. Remember, you have joy inside of your soul. As a newborn child it was active. Then it may have retreated as you faced various challenges. But the happiness it is still in there somewhere.

Perhaps locked, perhaps trapped – but waiting for you to release it.

Connect your active life to a deeper mission, reintroduce seamlessness into your existence, and you will begin releasing the joy within you.

What better time to begin than in this joyous month of Adar? Celebrate, sing and dance with others, celebrate with people who are connecting to something higher than themselves. Celebrate the joy of Adar, joy which transcends and “pierces all boundaries,” to the point of Purim’s joy, which is called “ad d’lo yoda” – unbridled joy to the point beyond consciousness; the joy deeply embedded in the subconscious soul. EM Rabbi Simon Jacobson is the author of Toward a Meaningful Life: The Wisdom of the Rebbe and the director of the Meaningful Life Center (meaningfullife.com).

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9

life on earth

Divine Madness Tzvi Freeman

T

here is a certain madness to this idea of talking to G‑d, of saying “You” to the Ground of Reality— as though this were a person. Like the madness of love or of unbounded joy. Not the madness of a derelict mind, but the madness that rides upon the shoulders of reason, with all its qualities, but beyond. Beyond reason.

Reason scales lofty mountains. Reason alone can pull back the curtains and find G‑d there, hiding within existence. “Just as I extend from Mind,” says Reason, “so the pulse of life, the path of the electron, the entire cosmic order, all extend from one magnificent Mind.” And from where does that Mind extend? From That Which Is. As in the four letter name of G‑d, a conjugation of the verb to be.

But only madness could imagine entering a conversation with That Which Is. Reason stands on the threshold, peering at a blinding light that bursts through the keyhole, trembling to open the door to her own womb. For in that place, she knows, the light is so great, there is no room for reason.

She has shown the way, but now she must step aside for madness to break in.

Madness kicks down the door and liberates G‑d. Madness, the insanity of joy and of love, knows no fetters, respects no bounds.

Madness says, “Why should I limit you to that which is? You can be found wherever You wish to be found! You can care about whatever You wish to care! Without reason— for You Yourself have no beginning, no end, so there is no Reason that will dictate to You how things must be.”

And so this madness, this wild, radical sense of freedom that breathes within the human spirit and lifts him from the status of object to person, this madness finds its partner in G‑d. “Both of us are free,” this madness says. “My freedom comes from You and Your freedom becomes real in me. So let us be partners and I will speak to the Ground of Reality and say You.” Yochanan Allemano, a 16th century Italian Kabbalist whose ideas had a profound influence on the early Humanists, wrote, "In knowing G‑d, reason plays only second fiddle. Its light is pale and diffuse. But dazzling bright, like the light of the sun, is the

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sweetness of divine madness."

King David sang, "I am a boor, I cannot know anything. I am an animal with you— and I am always with You!" Rabbi Schneur Zalman explained what King David meant. "Because I am a fool, therefore I can be always with You." And he himself could be heard in the divine madness of his prayer, muttering feverishly, "I don’t want Your Garden of Eden! I don’t want Your world-to-come! I only want You, You alone!"

"The wise understand," wrote Solomon, "but the fool believes everything." Who is the fool? Our sages said the fool is Moses.

For he believed everything G‑d told him.

To Moses, G‑d said, "I am who I am. Tell them that I am sent you."

So Moses told Pharaoh, "He Who Is Who He Is demands you release His children, that

they may serve Him in the wilderness."

To which Pharaoh replied, "Moses, you are mad. The lesser gods, the forces invested within the natural order, to them we can speak and manipulate with our rituals. But He Who Is Who He Is—this you invoke?

There is no care in that place, no concern to change matters. That Which Is is not a person to be concerned with Itself. Moses, go, be enlightened with your transcendental state of being. And then, reasonably, you must leave me to sit on the top of my pyramid and permit the people to remain oppressed. For that is just what is."

In ancient Egypt, they called that "mata."

In India, it’s called karma. Moses called it a bum deal. He liberated G‑d and let Him into His world. Doing so, he liberated humankind as well, from a lonely being in a cold and hostile universe to a partner in a dialog we call Reality.

Adar 5780

future tense

MOSHIACH MUSINGS

There is an obvious analogy between the events of Purim and the present exile and anticipated redemption. Our tradition teaches us that the present exile was caused by gratuitous hatred.

The internal corruption of disunity and divisiveness led to the dispersion of Israel from the Holy Land. Conversely, it is unity and gratuitous love for one another that will remedy this sad condition and bring about the redemption and restoration. Indeed, the major effect of Moshiach will be to correct the entire world to serve G‑d in unity, as it is said: “For then I will turn to the peoples a pure tongue that all shall call upon the Name of G‑d and serve Him with one consent!”

(Zephaniah 3:9).

Moses was a wise madman, a holy fool. A liberator.

When we declared in Shushan, “We are Jews! We are the people of Mordechai, for life or for death!” there was no room for any notion otherwise. We all became holy prophets of divine madness. We became eternal—beyond knowing, and so, beyond time.

That is why Purim is a celebration of divine madness. “A Jew must become drunk with the joy of Purim,” teaches the Talmud, “until he does not know the difference between cursing Haman and blessing Mordechai.”

Purim is that state of joy beyond knowing.

That is why on Purim we send gifts of food and drink to one another. That is why we feast together, drink together. That is why “Whoever puts out his hand, you must give to him.”

Beyond knowing, there are no “others,” no

you and me and him and her—we are all one ocean of the energy of consciousness, of joy.

Beyond knowing, there is no good and bad—all that pours down from heaven is good, every moment is a moment to cherish and to celebrate.

Beyond knowing, the maddening delusion of being something other than G‑d dissolves.

There is only G‑d—my ego nothing more than His will performed, my life nothing more than commentary.

To imagine otherwise becomes pure madness. 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.

Mystical texts note the analogy between the terms “Purim” and “Yom Kippurim.” Moreover, they state that the holiest day of the year is called “Yom Ki-purim,” which could be translated “A Day like Purim.” This suggests that Purim has an advantage over Yom Kippur.

The advantage of Purim is seen in the most obvious difference between these two days: Yom Kippur is a fastday on which we must afflict ourselves by refraining from basic human needs such as eating, drinking, bathing, etc.

Purim, on the other hand, is a feast-day celebrated with festive eating, drinking and merriment.

Purim thus celebrates man’s involvement with the physical reality of G‑d’s creation. The use of material substances in context of man’s service of-and relationship with-G‑d, imbues these substances with spirituality. It sublimates them to their Divinely intended purpose. Purim manifests the intrinsic oneness of the universe which is rooted in the Oneness of its Creator.

ask the rabbi

What Are We Hiding?

by Rabbi Yoseph Y. Zaltzman

Q

Is there an obligation to dress up on Purim? What is this custom all about? Are we trying to hide something? And how does it connect to the overall story of Purim and the other Purim traditions?

On Purim we are not trying to hide anything.

In fact, quite the opposite: We want to reveal that which is hidden. That is actually what the name of the book containing the Purim story means. The Scroll of Esther means in “revealing the hidden”; the word for scroll in Hebrew, megillah, means “to reveal,” while the name Esther means “to hide.”

You don't have to dress up on Purim, but it is an old Jewish tradition. There is actually a profound idea "hidden" behind the masks we wear on Purim. Our masquerading commemorates the fact that the miracle of Purim was not blatant, but rather hidden and masqueraded in natural events. In fact the name of the Purim heroine is Esther, which comes from the Hebrew word which means hidden.

The Talmud says that Esther’s name is hinted in the verse where G‑d says “And I will hide my face...” The Talmud also says that she was called Esther because she hid her origin from Ahasuerus. So hiding and masquerading is a major theme of the Purim story. But in our observance and celebration of Purim, we are expressing the desire and the mission to reveal the hidden Divine presence – within nature, within world events, and within our personal lives.

The traditional food of Purim, kreplach and hamantash, also express this idea. Both are triangular pastries that conceal their contents. The idea of a food whose contents are hidden fits right in to the Purim story, where the Jews' salvation came about without clear miracles. G‑d was operating in the background, in concealment—like the jelly hidden in the belly of the hamantash —and saved the Jews by creating a series of events that could have been interpreted as coincidence.

12

Kreplach, meat-filled pastries, are actually eaten also on the day before Yom Kippur and on Hoshana Rabba (at the end of Sukkot), two days that also appear, like Purim, to be regular weekdays that don’t contain any work restrictions or festive Biblical obligations, but actually contain immense Divine light within them.

Outwardly, these days may appear as an ordinary day. Yet inwardly we know it is a holiday and are celebrating accordingly. So we have a festive meal. One in which the meat, the holiday symbol, is served, but concealed within a dough.

On an energetic level, each of these three days also celebrates a time when judgment could be served, but mercy and compassion are awakened. The severity of judgment also lurks about on these days, as indicative in the fact that on each of these occasions we deliver some form of harsh blow. Yom Kippur is known as a day of judgement.

Hoshanah Rabbah is the final day of verdict of the High Holiday season. On Purim the existence of the entire Jewish people was threatened. Kabbalistically, bread, which sustains the person without inflicting harm to others, represents the Divine attribute of kindness: good that’s good throughout.

Meat, which provides life to man but only through the deprivation of life to an animal, represents the Divine attribute of severity: good that comes with a high price.

On these auspicious days we cover the meat in dough, which reminds us to pray that any necessary judgments or severity should be wrapped in compassion. 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.

Известно, что когда еврей уходит из жизни, нужно срочно – прямо со дня смерти – начинать читать поминальную молитву – Кадиш. Не все знают об этой необходимости, а если и знают, не всегда осознают важность значения молитвы Кадиш. Рабби, расскажите, пожалуйста, об особенностях поминальной молитвы и о том, почему она важна для души, почему ее необходимо начинать читать немедленно. Кадиш – это молитва, которая помогает душе разобраться с прожитой жизнью. Первый год после ухода из этого мира душа человека находится в суде, и в это время происходит подсчет всех поступков и проступков, совершенных человеком в течение всей жизни. В этом нелегком процессе Кадиш помогает душе. Помогает в нескольких аспектах. Кадиш – это восхваление Имени Творца. Цель жизни каждого человека – сделать что-то, в чем нуждается мир. Вс-вышний посылает душу в этот мир для определенного задания. Задача нееврея – сделать этот физический мир красивым и порядочным. Для того, чтобы это осуществить, Вс-вышний предписал народам мира исполнять так называемые «7 заповедей Ноаха». Это включает в себя «Не убей», «Не укради», «Назначение справедливого правосудия» и т.д. Еврею дана дополнительная задача – привнести в этот замечательный мир святость, Б-жественность. Поминальная молитва Кадиш предназначена для еврейской души, так как представляет собой восхваление Творца. Когда читают Кадиш для еврея, эта молитва восполняет то, что человек в своей жизни, возможно, пропустил. Или нарушил.

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

Adar 5780

‫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 .

MARCH 2020 | ADAR 5780 COMMUNITY CALENDAR

YUD SHEVAT EVENT Like many communities around the world that have been inspired and affected by the Rebbe’s leadership, the JRCC hosted an evening celebrating seventy years since the Rebbe accepted the mantle of leadership of the Chabad movement and became a driving force in the development of world Jewry. The day, known as Yud Shevat (the 10th of Shevat), was marked on Tuesday, February 4, with a special gathering at the City Playhouse Theatre in Thornhill. Over 350 people participated the moving event, which was highlighted by a unique multimedia concert, called “Songs of the Inspired Soul, featuring niggunim (Chassidic melodies) that the Rebbe introduced and taught. The audience also enjoyed a talk by guest speaker Mrs. Esther Zirkind, and a video recap of JRCC Chanukah activities.

MARCH2020 3 TO 9 MON

PURIM EVENTS FOR KIDS See ad on page 14

9 7pm

COMMUNITY PURIM PARTIES See ad on page 14

TUES

10 5:00pm

PURIM BANQUET Purim in India See ad on page 27

25 6pm

PESACH 4D See ad on page 15

26 7:30 pm

FASHION SHOW See ad on page 14

MON

30 8:00PM

WOMENS PASSOVER LECTURE See ad on page 15

CANDLE LIGHTING TIMES Friday, Mar 6, 2020

5:55 PM

Friday, Mar 13, 2020

7:04 PM

Friday, Mar 20, 2020

7:12 PM

Friday, Mar 27, 2020

7:21 PM

www.jrcc.org

KOSHER BLT IN WOODBRIDGE The recently established JRCC Woodbridge branch began hosting a “Kosher BLT” gathering every Sunday at 12pm. The brunch-focused weekly happening features bagels, lox and tefillin – an opportunity to start the new week by nourishing the body and soul. For more information about this weekly event and JRCC Woodbridge, visit jrccwoodbridge.org.

TU B'SHEVAT EVENTS

The Jewish new year for trees, Tu B’Shevat, is a time to celebrate and reflect upon the Divine blessings bestowed upon us through nature, and the spiritual lessons we can learn from the natural world. The JRCC marked the day with two events for adults and several for children. The JRCC of Concord hosted an evening featuring a fruit flower arrangements workshop, while the JRCC S Richmond Hill & Maple held an evening [details missing…]. For kids, the JRCC Concord, Rockford and S Richmond Hill & Maple hosted Kiddie Holiday Chefs programs focused on holiday-themed food preparation and craft activities, while the JRCC East Thornhill had a Tu B’Shvat Health Bar and the JRCC West Thornhill hosted a Moms ’N Kids Tu B’Shvat program.

RABBI ZALTZMAN’S BIRTHDAY FARBRENGEN Rabbi Yoseph Y. Zaltzman, the JRCC’s senior rabbi and founder, used the occasion of his 64th birthday to organize a farbrengen, a meaningful community gathering. According to Rebbe’s teaching, a birthday is not only a day to be celebrated, but also a day to be reflective, akin to a person Rosh Hashana, and a day to make positive resolutions – something Rabbi Zaltzman encouraged participants to do in lieu of physical gifts. During the course of the evening, hosted at the JRCC East Thornhill, dozens of community members, friends, colleagues and acquaintances stopped by to wish Rabbi Zaltzman a happy birthday and partake in the celebration. In addition to the words of inspiration, song, refreshments and l’chaims, participants were also requested to dedicate a special gift: A positive resolution connected to Jewish life. Dozens of people obliged the rabbi by committing themselves to various mitzvahs and acts of goodness.

TORAH AND TEA IN EAST THORNHILL The JRCC East Thornhill recently launched a weekly study group for women on Wednesday mornings at 10:00. Women gather together to socialize and learn Torah together in a relaxed and informal setting suitable for people at all levels of Jewish knowledge. The class is open to all, suggestions for questions or topics of study are welcome, and registration is not required. Women are encouraged to join whenever they can.

JRCC Our Community

13

Photo of the Month

Pre-Pesach

FASHION SHOW JRCC Rockford Womens Circle invites you to celebrate

ALONA DAVELMAN

Rosh Chodesh Nissan with

Personal stylist and fashion entrepreneur, TV host of the show “Style protection”, creator of the makeover project “The New Me”, and fashion stylist of Canadian show “Super Model Canada search”.

THURSDAY, MARCH 26 | 7:30 PM 6033 BATHURST STREET

Several community members enjoyed a trip to the Rebbe on Yud contact: bat@jrcc.org Shevat and had the opportunity to visit 770, the Ohel, JEM Studios as well as tour Crown Heights.

LESSON 1

LESSON 5

THE DAWNING OF AN ERA: The Essence of the Feminine Role

LESSON 2

Visit jrcc.org/pictures FOR MORE PHOTOS OF JRCC EVENTS AND PRGRAMS LESSON 3

S S Oepoch N 1 L E S S OEra? N 5 Don’t both men and women have a part in bringing Why LisEthe of Redemption equated with the Feminine LESSON 6 the world to this blissful state? Explore why Jewish women play the lead role in bringing all of creation to that awaited time. Gain insight into a different view of women and the feminine role.

L E S S OMarch N 6 March 17 - at JRCC East Thornhill 1 7:30pm, March 2 10am (Lesson 5) March 25 - at JRCC South Thornhill (Lesson 5) L ELSE SS OS NO1 N 7 LESSON 5 TBA at JRCC West Thornhill (Lesson 5)

LESSON 2

LESSON 3

s PURIM e i t r a P LESSON 4

MONDAY, MARCH 9 | 7:00 PM

LESSON 7

Got Passover?

L E S S O N L4E S S O N

2

LESSON 6

LESSON 3

LESSON 7

LESSON 4

AT THE JRCC BRANCH NEAR YOU

MEGILLAH READING • MUSIC • PRIZE FOR EVERY CHILD IN COSTUME • REFRESHMENTS JRCC S. Richmond Hill

BUBBLE SHOW

50 Marc Santi Blvd.

JRCC Woodbridge

COMMUNITY PURIM BASH 25 Sandwell St.

JRCC East Thornhill

CLOWN MAGIC SHOW 7608 Yonge St., Unit 3

JRCC West Thornhill

Bathurst/Lawrence Seniors Residence 3174 Bathurst St.

THE BEN SHOW

1136 Centre St., Unit 2 JRCC Hilda

South Thornhill

175 Hilda Ave., Party Room

1 Cordoba Dr., Party Room

GILMARD LIVE MUSIC

JRCC Concord

THE MAGIC OF AARON MATHEWS 411 Confederation Pkwy #14

JRCC of the City

ARTS AND MAGIC Prosserman JCC 4588 Bathurst St.

14

March 2020 / Adar 5780

BUY YOUR

JRCC Bathurst/Sheppard Seniors Residence 4455 Bathurst St.

PURIM BASH

Rockford

MATZAH

SELL YOUR

Get delicious, authentic, hand-made Shmura matzah for your Passover Seder and throughout the holiday.

Order early for best selection.

Pre-order online by March 3 and save!

Pick up at the JRCC office.

CHAMETZ

During Passover, eliminate all leavened foods. You can store chometz it in a closed place and sell it for the duration of the holiday through the JRCC.

MAD SCIENCE SHOW

5987 Bathurst St., Unit 8

416.222.7105 www.jrcc.org/purim

In person: 5987 Bathurst St., #3

By phone: 416.222.7105

Online: jrcc.org/Passover

416.222.7105

VOLUNTEERS NEEDED! CONTACT: JRCC East Thornhill: chanie.zaltzman@jrcc.org JRCC Concord: chaya.weinstein@jrcc.org

WWW.JRCC.ORG | 416.222.7105

We’re looking for volunteers to help with Distribution of Mishloach Manot for Purim and Matzah Shmurah for Passover. Get your community hours.

Womens Circle Programs JRCC East Thornhill

“Party Dance Night”

Enjoy a trail mix bar.

Enjoy a hearty falafel station

Wed., March 18 | 8:00 PM 7608 Yonge St. # 3

Thursday, March 26 | 8:00 pm 9699 Bathurst St.

www.JrccEastThornhill.org/Pottery

www.Jrcc.org/WomensPrograms

Paint and design your own Seder Plate for Passover.

$20 by March 16, $25 at the door

YEHUDIS FAYNBERG Please tell us a little about your career.

I studied in Vienna, Austria, at the International University of Applied Sciences and received a specialist diploma in international management and business management. My specialty is economics, and I was able to successfully apply it, working as an accountant and manager in companies in Austria, Ukraine and Russia. In parallel, I privately taught English.

Where does your family come from?

All my grandfathers, grandmothers and parents come from Dnepropetrovsk.

My paternal great-parents were a real religious family who lived their whole life in accordance with Jewish law. My great-grandmother Maryasha was so strict about keeping kosher that she would not even drink water in a stranger’s home. Unfortunately, in our family they were the last generation to abide by Jewish tradition, though some things were partially observed by their decedents. I attended a Jewish kindergarten, then went to a Jewish school. The University of Vienna, where I studied, I also studied Jewish subjects. Our entire family – me, my parents, grandfather and grandmother – went on holidays to the synagogue and took an active part in the life of the Jewish community of Dnepropetrovsk.

How and where did you meet your husband?

I met my future husband, Dovid Faynberg, during my first academic day at university. He had already been studying there for several years by that time.

After graduation, he was offered a job in Rostov. Later, after completing my studies, I married Dovid and moved to Rostov.

JRCC S. Richmond Hill & Maple

Pottery Painting

Faces of the Community

An evening of music and movement with dance instructor Keri Roth

How did the observance of Jewish traditions make its way into your life?

While studying at the university, I began increasing my study of Torah and observance of mitzvot. While living in Rostov, my husband and I gradually came to the conclusion that we wanted to live a real Jewish life. In 2012, the Chief Rabbi of the Rostov Jewish community invited my husband to work with the Jewish youth of the city of Rostov. Dovid organized holidays, seminars, training and entertainment programs. He was so successful that the Chief Rabbi of Russia, Rabbi Berel Lazar, invited Dovid to engage in activities for young people throughout Russia.

$15 by March 19, $20 at the door

‫ב״ה‬

And what did you do in Rostov besides your work life?

On Sundays, I taught about Judaism to Jewish children attending public schools. It was very interesting, but also not easy, especially at the beginning when children of different ages studied together in the same group. In addition, I taught classes for Jewish girls. I even had my own group called Torah & Tea. These were weekly classes, during which we studied the weekly chapter of the Torah, discussed the role of the Jewish woman in the modern world, baked challah together, and drank tea.

How did you come to Canada?

My husband was offered a job at JRCC - organizing community programs and events. We arrived in November 2019.

Which neighborhood did you choose to live in?

We live a five-minute walk from the JRCC East Thornhill branch on Yonge Street, so that on Shabbat we can walk to the synagogue with the children.

Of course, they stop at each tree and count all the squirrels, but we still manage to arrive on time.

What do you do in your free time? Do you have any hobbies?

In general, I like to draw, I like to read classical literature is close to me, as well as books related to interior design and art books.

Your time machine awaits!

If you had the opportunity to make “lechaim” with a historical character, a modern politician, a figure of literature and art, or just a friend, who would you choose? Why? I would like to have a private audience with the Lubavitcher Rebbe, to personally receive his instruction and blessing, to guide me regarding what life path to choose. More precisely, what exactly to in terms of my career and my mission in this world, where I can be most effective, and how to grow spiritually daily.

Experience the wonder , the freedom, and the triumph of our ancestors in Egypt, as we travel back in time with a miracle-filled Pesach experience, featuring an interactive video, games, and team challenges.

My other desire is to get into the studio with the artist Claude Monet at the moment when he was doing his work, being already almost blind. He has unusual strokes: they seem to creep onto each other and have a complex convex texture. Claude Monet's canvases are the perfect embodiment of impressionism, the direction in painting that interests me.

WEDNESDAY, MARCH 25 • 6 PM JRCC EAST THORNHILL, 7608 YONGE ST., #3 KIDS AGES 6-12 $5 PER CHILD

What are your plans for the future?

I would like to build a solid foundation for my family, to give my children a quality Jewish education, because, in fact, this is one of the main reasons for our move to Canada.

JRCCEASTTHORNHILL.ORG/4DEXPERIENCE

www.jrcc.org

JRCC Our Community

15

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

JEWQ INTERNATIONAL TORAH CHAMPIONSHIP With their parents, grandparents, and other family and friends cheering them on, dozens of children from Hebrew Schools across the GTA participated in this year’s JewQ Jewish trivia competition – including several from the JRCC Hebrew Schools. Students from the JRCC S Richmond Hill & Maple and the JRCC East Thornhill Hebrew Schools participated in the program, a project of CKids International.

The incentive-based JewQ program provides an alternative to the traditional Judaic studies structure, and infuses the learning with a competitive energy.

Students study a set curriculum of basic concepts in Judaism both at Hebrew School and at home from specially written and designed textbooks called Living Jewish that cover all the basic fundamentals of Judaism.

The students’ knowledge was then tested in a series of written exams. All students who scored 70% or higher were awarded a plaque and were invited to join an amazing field trip to Jack’s Urban Jungle, a one-of-akind indoor adventure park.

One of the inspiring aspects of the JewQ program is that it gives students the feeling of being part of a large, exciting international program. In February, students from each participating Hebrew School competed in a GTA regional championship, which determined which students would represent the region at the JewQ International Championship in New York in March.

“JewQ has made a huge splash in our community,” says Rabbi Mendel Zaltzman, CEO of the JRCC and Director of the JRCC East Thornhill branch. “In addition to the obvious benefits for the participants and their families, it has also brought tremendous awareness to the importance of Jewish education.”

Parents have been impressed with the level of commitment and engagement they are seeing in their children, and appreciate that their children are exchanging some of their screen time for something

limited access to

5987 Bathurst Stre­et, #3 To­ron­to, ON M2R 1Z3 Canada Office Hours: Sun: 12 — 5 Mon to Thurs: 9 — 6 • Fri: 9 — 3hrs before Shabbat

JRCC BRANCHES JRCC of Ontario: 5987 Bathurst St., #3 Rabbi Yoseph Y. Zaltzman x278 Roi Aftabi, COO x257 JRCC Woodbridge: 25 Sandwell St. Rabbi Avrohom Yusewitz x261 JRCC S. Richmond Hill & Maple: 9699 Bathurst St. Rabbi Avrohom Zaltzman x247 JRCC Concord: 411 Confederation Parkway, #14 Rabbi Avraham Weinstein x 249 JRCC Affiliate CRC of Thornhill Woods: 8808 Bathurst St. Rabbi Chaim Hildeshaim x224 JRCC West Thornhill: 1136 Centre St., #2 Rabbi Levi Jacobson x240 JRCC East Thornhill: 7608 Yonge St., #3 Rabbi Mendel Zaltzman x227 JRCC South Thornhill: 1 Cordoba Dr., Party Room Rabbi Levi Blau x288

more meaningful. “The JewQ program made Hebrew School more enjoyable and exciting for my daughter,” relates Mark. “It gives the studying a sense of urgency that motivates her to absorb the material and retain it.”

“One of the more surprising developments I’ve seen is seeing how the whole family gets involved,” says Anna. “My husband and son especially enjoyed quality time studying the material together. They got to bond while discovering their heritage together, an experience that was transformative and will remain memorable for both of them.”

Even though the program contains a competitive, game-show like element that pushes students to excel, the philosophy is that everyone wins since the result is that all participants learn more about their heritage and have an enjoyable experience.

The three students that will represent the JRCC in New York this month are Shayne Yochanan Mordechai Black and Daniel Sherman from the JRCC S Richmond Hill and Maple Hebrew School and Naomi Faierstein from the JRCC East Thornhill Hebrew School. We wish them the best of luck!

JRCC Steeles & Hilda: 175 Hilda Ave., Party Room Mr. Melekh Brikman x282 JRCC at Rockford: 18 Rockford Rd. Rabbi Shmuel Neft x235 JRCC Affiliate Jewish Gorsky Assn.: 465 Patricia Ave. Rabbi Dovid Davidov x255 Downstairs JRCC Willowdale: 5700 Yonge St. Rabbi Yisroel Zaltzman x231 JRCC Sheppard & Bathurst Senior’s Building 4455 Bathurst St., Party Room / Mr. Roman Goldstein x221 JRCC Lawrence & Bathurst Senior’s Building 3174 Bathurst St., Party Room / Mr. Mordechai Natarov x221

JRCC AFFILIATES Danforth Beaches Rabbi Shalom Lezell (416) 809-1365

Durham Region Rabbi Tzali Borensein (905) 493-9007 Georgina, Ontario Rabbi Yossi Vorovitch (905) 909-8818 Hamilton Region Rabbi Chanoch Rosenfeld (905) 529-7458 London, Ontario Rabbi Lazer Gorgov (519) 438-3333 Niagara Region Rabbi Zalman Zaltzman (905) 356-7200 Ottawa, Ontario Rabbi Chaim Mendelsohn (613) 218-8505 Waterloo Region Rabbi Moshe Goldman (519) 725-4289

EDUCATIONAL PROGRAMS

FURNITURE DEPOT SPRING CLEANING? MOVING? Donate your furniture to those in need!

Call us @ 416-222-7105 ext. 248 to get a quote for pick-up

ate?

n

JRCC Directory

JRCC Program Spotlight

L&M Gelfand Daycare JRCC Daycare and Preschool x501

JRCC Hebrew School Sunday and after-school program x225 Institute of Jewish Studies Classes & Lectures for Adults x221 Exodus Magazine Monthly Publications in Rus & Eng x222 JRCC Bookstore & Library jrcc.org/bookstore x221

SOCIAL PROGRAMS Furniture Depot: 1416 Centre St. #6 x500 jrccfurnituredepot.org Hospital & Jail Visitations x221 Family Counselling & Legal Advice Holiday Programs x234 Events, Parties & Holiday Awareness Jewish Identity Verification x237 Mazal Makalski jewishidentity@jrcc.org Simcha Gemach x234 Chanie Zaltzman chanie.zaltzman@jrcc.org Volunteering x254 Get involved in your community!

JRCC Furniture Depot | 1416 Centre St | Vaughan, ON 416-222-7105 ext. 500 | www.jrccfurnituredepot.org

16

March 2020 / Adar 5780

Partly funded by The Regional Municipality of York

YEDinstitute – Entrepreneurial Mentorship x221 yedinstitute.org

416.222.7105

SHARE THE JOY! the ex odus ma g azine s im cha sectio n

MAZEL TOV!

IT’S A BOY!

to

Avishai Shalom Aronov Daniel Stepanian

Meir & Nina Berman

T’S A GIRL! Evelyn Yarosh

BAR-MITZVAH!

Ezra Bitton Daniel Zaltzman Noah Studin Eli Kogan Moshe Aryeh Tzvi Cohen Daniel Berman

On the upcoming Bar Mitzvah of their son DANIEL.

MARRIAGE!

Aviv Tsimerman & Loreal Scheftz Wishing you much health, happiness and nachas, from the rabbis of the JRCC

With best wishes from the Rabbis & staff of JRCC

Rabbi Yoseph Y. Zaltzman (Senior Rabbi) The largest Mazda dealer in Toronto

Rabbi Levi Blau Rabbi David Davidov Rabbi Chaim Hildeshaim Rabbi Levi Jacobson Rabbi Shmuel Neft Rabbi Avraham Weinstein Rabbi Avrohom Yusewitz Rabbi Avrohom Zaltzman Rabbi Mendel Zaltzman Rabbi Yisroel Zaltzman

Rana Khan

General Sales Manager

416.642.7777 6167 Yonge Street, Toronto, ON M2M 3X2

w w w. m a z d a o f t o r o n t o . c o m

WELCOME TO ZEUS MOVING!

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perspectives

The Jews: Invisible or Invincible?

Yosef Y. Jacobson

I

n the biblical book of Esther, Haman, the Prime Minister in the large and powerful Persian Empire, makes a short but powerful presentation to the Persian king, Ahasuerus, successfully persuading him to embrace his plan of Jewish genocide.

"There is a certain people," Haman says to Ahasuerus , "scattered abroad and dispersed among the peoples in all the provinces of your realm. Their laws are different from all the other nations, and they do not observe the King's laws. Therefore it is not befitting the King to tolerate them. If it pleases the king, let it be recorded that they be destroyed, and I will pay ten thousand silver talents … for deposit in the King's treasuries."

Haman's argument is straightforward and clear: Jews are different. They are alien, outsiders, an obstruction to normal society.

They don't fit into the rest of the human family.

They have their own faith and their own laws, which in their mind are superior to the king's laws. They are a nuisance, a thereat, a growth in an otherwise harmonious and integrated society. They ought to be disposed of.

The Talmud records an oral tradition describing Haman's presentation in some more detail. "They don't eat from our food," Haman lamented to Ahasuerus; “they do not marry our women, and they do not marry their women to us. They waste the whole year, avoiding the King's work, with the excuse: Today is the Sabbath, or today is Passover."

Haman also discusses inhumane Jewish habits: "They eat, they drink and they mock the throne. Even if a fly falls in a glass of wine of one of them, he casts away the fly and drinks the wine. But if my master, the King, touches a glass of wine of one of them, that person throws it to the ground and does not drink it."

The Jews, Haman argues, see themselves as superior to us; they will forever stand out.

Thereis also dual loyalty among them. Who needs them?

Some six centuries after Haman, these same words are repeated by Philostratus, a thirdcentury teacher in Athens and Rome, who summarizes the pagan world's perception of the Jews.

"The Jews," Philostratus wrote, "have long been in revolt not only against the Romans, but against humanity; and a race that has

18

made its own life apart and irreconcilable, that cannot share with the rest of mankind in the pleasures of the table, nor join in their libations or prayers or sacrifices, are separated from ourselves by a greater gulf than divides us from Sura or Bactra of the more distant Indies." The same argument, in one form or another, would be repeated thousands of times throughout history.

The greatest Roman historian, Tacitus, living in the first century CE, had this to say about the Jews: "The Jews regard as profane all that we hold sacred; on the other hand, they permit all that which we abhor… toward every other people they feel only hate and enmity, they sit apart at meals and they sleep apart, and although as a race they are prone to lust, they abstain from intercourse with foreign women."

Back to the Haman story of Purim. The viceroy's arguments persuade the King. A decree is issued from the Persian throne. Every Jewish man, woman and child living under Persian dominance would be exterminated on a particular date. Then, in a delightful turn of events, the First Lady, the Jewish queen Esther, invites her husband and Haman to a drinking feast.

As we recall, Esther, from all the thousands of young women who were brought from across the Empire as potential candidates for the role

of queen, succeeded in gaining the affection and grace of the King. "The King loved Esther more than all the women, and she won more of his favor and grace than all other women; he set the royal crown upon her head."

Years later, during this wine feast, the King makes a pledge to Esther that he would fulfill every request and petition. She utilizes the opportunity to make the fateful pitch. "If I have won Your Majesty's favor and if it pleases the King," Esther tells Ahasuerus , "let my life be granted to me as my request and my people as my petition. For we — I and my people — have been sold to be destroyed, slain and exterminated. Had we been sold as slaves and servant-girls, I would have kept quiet. The compensation our adversary [Haman] offers cannot be compared with the loss the king would suffer [by exterminating us, rather than selling us as slaves]."

Clearly, Esther is attempting to approach the issue from two sides, a personal one and an economical one.

First, she exposes her Jewish identity. The queen is a member of the people condemned to death. Esther knows, however, that this alone may not do the trick, so she continues to discuss dollars and cents (Haman too, as recorded above, used a two-point approach in persuading the King: logic and money).

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perspectives

By selling the Jews as slaves, Esther argued, Ahasuerus would be profiting far more than by exterminating them. The money Haman offered him is miniscule versus the potential profit from their sale into slavery.

The King, who never realized that Esther was Jewish, is outraged at Haman. He has his minister executed and his decree subverted.

In subsequent conversations with Esther, Ahasuerus grants the Jews the right to selfdefense against anybody who would dare to harm them.

The entire climate in the Persian Empire toward the Jew is radically transformed.

Esther's first cousin, a Jewish sage, Mordechai, is appointed viceroy, replacing Haman.

Yet, one question remains. Haman did not argue the case for Jewish extermination on the basis of senseless venomous passion. He presented what was to the King a sound and persuasive argument. The Jews, Haman argued, were an alien growth, a bizarre people, a separatist nation that would not accept the King's ultimate authority and even considered their law superior to the King's.

A leader could not tolerate such a "superior group" with dual loyalties in his empire. This is a strong accusation. The King accepts it and as a result issues a decree demanding his subjects dispose of all the Jews — men, women and children. Yet nowhere in her entire dialogue with the King does Esther refute this argument.

Why did Ahasuerus consent to the abolishment of his original plan if he believed Haman's outcry to be valid? One might argue that Esther's charm and grace were the exclusive factors for the King's change of heart.

Some questions are canceled out via answers; some arguments refuted by counter-arguments.

But there are those beliefs or notions that require neither debate nor dialogue to disprove them. When reality is exposed, the questions and distortions dissolve into nothingness.

Haman's argument fell into this category.

Esther responded to Haman's argument for Jewish genocide not by dialogue, but by her sheer presence. The moment she identified herself as a member of the Jewish people and as a product of its faith, Haman's previously attractive "thesis" vanished.

Ahasuerus knew Esther intimately. She was his wife. He sensed her soul, touched her grace,

March 2020

and cherished her outer and inner persona. He adored her glow, charm, and would do almost anything for her, as he explicitly told her more than once. He knew that Esther's character and values were noble, dignified and pure.

When Ahasuerus suddenly discovered that she was a proud member of the Jewish people, an adherent of the Jewish faith, he immediately realized the falsehood of Haman’s arguments— not through dialogue and debate, but there Esther’s living presence. Esther’s day-to-day life demonstrated, louder than any argument, the absurdity of Haman’s arguments that the Jews threatened society.

Looking at Esther, seeing her refinement and inner beauty, the King understood that this alien nation who lived by another code, ought not to be loathed, but respected. They may be different, but it is an otherness that elevates other nations rather than threatens them.

(Leo Tolstoy wrote: "The Jew is that sacred being who has brought down from heaven the everlasting fire, and has illuminated with it the entire world.") The Jew may be different, but it is this "otherness" that has the power to inspire all of the nations of the world to live and love deeper, to encounter their individual path to G‑d.

When the Persian King learned that the royalty of Esther was a symptom of her Jewishness, he did not need to hear anything more. He got it.

The last thing he needs to worry about is the Jewish people and their faith. If anything, they will prove to become the greatest blessing for his Empire. The decree could safely be annulled.

The lesson for our times is clear. Sometimes Jews think that by hiding the “otherness” of Judaism and the Jewish people they will gain the approval of the world. Yet the facts prove otherwise: Assimilation, the eclipsing the otherness of the Jewish people, has never assuaged anti-Semitism. Tradition tells us that the Jews of Shushan (the capital of the Persian Empire at the time of the Purim story) were quite assimilated. Yet, this did not deter the Persian viceroy and king from believing that despite all of the Jews' compromises and attempts not to be "too Jewish," they were still strange, distinct and different.

This pattern has repeated itself in every milieu since. Never in history, has assimilation solved the problem of Jew hatred. Jews in Germany

were the most assimilated and integrated in mainstream society, yet it was in that very country where the worst Jew hatred in history sprouted.

Scores of great non-Jewish thinkers, sympathetic to Jews as well as to anti-Semites, saw in Jews and Judaism something different, bizarre and extraordinary. In Tolstoy's letter above he continues: "The Jew is the religious source, spring and fountain out of which all the rest of the peoples have drawn their beliefs and their religions."

The solution for the Jewish people is not to deny its otherness. That will never work.

Rather, the Jew ought to embrace his or her Jewishness, and just like Esther, be proud with the lifestyle and moral ethic of Torah. When we learn how to embrace our otherness with love and grace, rather than with shame and guilt, it will become a source of admiration and inspiration for all of humanity.

Just like Esther, the presence of a Jew who is permeated by the love and dignity of Torah and Mitzvot—speaks for itself. The grace of a true Torah Jew, the integrity, the innocence, the discipline, the modesty, the moral code, the sensitivity to all that is noble and dignified in life, the love for man and G‑d which Torah inculcates in the Jew, the dedication to family, charity and education—all these refute the argument of Haman more than debate can ever hope to achieve.

The great Lithuanian sage Rabbi Chaim of Volozhin once remarked: "If a Jew doesn't make Kiddush (to sanctify himself by maintaining a distinctly Jewish lifestyle), then the non-Jew will make Havdalah for him (by making the Jew realize he is truly different)."

Israel, for example, will never succeed portraying itself to the world as “a regular country.” Its choice is either to run from its destiny or to embrace it, and thus become a source of pride for the entire world. EM Rabbi Yosef Yitzchak (YY) Jacobson is one of America’s premier Jewish scholars in Torah and Jewish mysticism. He is a passionate and mesmerizing communicator of Judaism today, culling his ideas from the entire spectrum of Jewish thought and making them relevant to contemporary audiences. Rabbi Jacobson founded and serves as dean of TheYeshiva.net.

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19

Purim

Guide

MARCH 9-10, 2020

THE 4 MITZVAHS OF PURIM: Listen to The Megillah

MONDAY, MARCH 9 (EVENING) TUESDAY, MARCH 10 (DAYTIME)

To relive the miraculous events of Purim, we listen to a public reading of the Megillah (the Scroll of Esther) on Purim eve and again on Purim day.

Whenever Haman’s name is mentioned, we twirl noise-makers and stamp our feet to “drown out” his evil name. Tell the children Purim is the only time when it’s a mitzvah to make noise!

Send Gifts of Food

AT LEAST TWO KINDS OF FOOD IN EACH GIFT

TUESDAY, MARCH 10 (DAYTIME)

On Purim we emphasize the importance of Jewish unity and friendship by sending gifts of food to friends. Send a gift of at least two kinds of readyto-eat foods (for example, pastry, fruit, beverage), to at least one friend on Purim day. It is proper that men send to men and women to women.

Sending these gifts should be done through a third party. Children, in addition to sending their own gifts of food, make enthusiastic messengers.

Give Gifts to the Needy TO AT LEAST TWO PEOPLE

TUESDAY, MARCH 10 (DAYTIME)

Concern for the needy is a year-round responsibility for the Jew. On Purim, particularly, it is a special mitzvah to remember the poor. Give charity to at least two, but preferably more needy individuals on Purim day. The mitzvah is best fulfilled by giving directly to the needy. Even small children should fulfill this mitzvah.

Eat The Festive Meal TUESDAY, MARCH 10 (DAYTIME)

As on all festivals, we celebrate Purim with a special festive meal on Purim day when family and friends gather together to rejoice in the Purim spirit.

20

J

The Purim Story

ewish morale was at an all-time low. The Temple in Jerusalem had been destroyed, the nation conquered, and for almost 70 years, Jews had been dispersed in foreign lands. The prophesied end of Exile had not materialized, and the blight of assimilation had set in. Just then, the enemy arose to carry out his evil plans. This time it was Haman. Descended from the Jew-hating tribe of Amalek, Haman devised his scheme to solve “the Jewish problem” once and for all, by annihilating every Jew, men, women and children, throughout the world, in a single day.

And it almost worked. Were it not for Mordechai. A descendent of King Saul and advisor to King Achashverosh, Mordechai sensed the danger. Donning sackcloth and ashes, he went to the gate of the palace, crying aloud, rallying the Jews to return to Torah. His niece, Queen Esther, called for him. He told her that she must go to the king and plead for her people. Officially in disfavor, she feared to go but saw that she had no choice. She undertook a three-day fast of penitence, and called upon the whole Jewish people to do likewise. Then she went to the king.

It is a story of great courage and self-sacrifice — first and foremost by Queen Esther and Mordechai and ultimately by the whole Jewish nation. For throughout the duration of the whole year, not one single Jew chose to convert, even to save his life.

The nation was awakened to a wholehearted return to Torah and mitzvot, and throughout the year strengthened their faith and observance. And in the merit of this, they were able to rise up against their enemies and destroy them, on the 13th of Adar, the very day destined for the “final solution.” The Jewish people had shown their true character. They had earned the right to leave Exile, to return to the Holy Land and rebuild the Temple.

As it was in those days, so may it be with us today. Each year in fulfilling the special mitzvot of the Purim festival, we reaffirm our commitment to the eternal values of the Torah ... and we share in the very same merit that redeemed the Jewish people in the days of Mordechai and Esther.

One of the Purim mitzvot is the reading of the Megillah — the Scroll of Esther, in which the miracle of Purim is recounted. The Talmud tells us that “whoever reads the Megillah backwards does not fulfill his obligation.” Our Sages explain that “backwards” does not only mean in reverse order; it also means that whoever reads the Megillah merely as ancient history has missed the point. The Purim story is directly relevant to our contemporary world. As the Megillah itself tells us, that when we celebrate Purim each year, the miraculous events of Purim are “remembered and re-enacted” in our lives.

Throughout our history, we have seen miracles. Despite centuries upon centuries of persecution, we have survived and flourished, by the grace of G-d. Yet we have remained in exile for nearly 2,000 years, hoping and praying for the final and complete redemption — the redemption that will end suffering and exile forever. May the observance of Purim be a precursor to the coming of Moshiach, our Righteous Redeemer, whose imminent arrival will bring about a better life for all the nations of the world.

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Еврейский Центр Русскоязычной Общины Онтарио • Jewish Russian Community Centre of Ontario

OSCAR YOLLES

GIVE YOUR CHILD THE GIFT OF A JEWISH EDUCATION

LEARN MORE AND REGISTER AT JRCC.ORG/HEBREWSCHOOL LOCATIONS “

“

JRCC Hebrew School was great for my kids. The program is amazing and the teachers pay close attention to each and every child. Overall, my kids had a great time and grew their Jewish knowledge. I’ve already signed up for next year!

- Isaac Salama

26

Exodus Magazine

North Richmond Hill

Maple

Concord

Beynon Fields Public School 258 Selwyn Road Tuesdays: 6:00 PM to 7:45 PM

Nellie McClung Public School 360 Thomas Cook Ave. Sundays: 10:00AM to 12:30PM

Forest Run Public School 200 Forest Run Blvd.

Mondays: 6:00PM to 7:45PM

West Thornhill

East Thornhill

North York

1136 Centre St. Unit 2 Tuesdays: 4:00PM to 6:00PMM

7608 Yonge St. Unit #3 Wednesdays: 5:00PM to 7:00PM

18 Rockford Rd. Sundays: 11:00AM to 1:00PM

Adar / Nissan 5780

‫ב"ה‬

Jewish Russian Community Centre of Ontario presents Еврейский Центр Русскоязычной Oбщины приглашает вас на

Purim in DJ &

KIDS M A PROGR & SHOW

PERC U

SSION

Purim Banquet

S

PHOTTOH BOO

Tuesday

MARCH 10 5:00 pm - Megillah Reading 6:00 pm - Banquet

Sephardic Kehilla Centre 7026 Bathurst St.

Sit-down dinner, music and dancing, make this an evening of superb joy and happiness.

Tickets

Before March 2: $40 Adult, $20 Child After March 2: $50 Adult, $25 Child For more information, call 416-222-7105, or visit

www.jrcc.org/purim Sponsored in part by:

JEWISH RUSSIAN COMMUNITY CENTRE OF ONTARIO

FIERA FOODS COMPANY IS HIRING! As one of North America’s largest, privately-owned large-scale bakeries, Fiera Foods Company and affiliated companies has an incredible history of expansion, innovation and quality over the past 30 years.

We’re looking for outstanding people to join our outstanding team.

• Production (Mixers, Scalers, Oven Operators, Production Line Operators,

General Production Staff, Forklift Operators, Shipper/Receivers); • Skilled Trades (Electricians, Mechanics, Refrigeration Mechanics, PLC Technicians) • Sales (Canada and US); • Management (Lead hand, Supervisory, Management, Project Engineers)

Our commitment to quality, excellence, and responsiveness are critical to our team and our success. Superior communication, teamwork and attention to detail are expected of everyone.

Please submit your resume and your compensation expectations to jobs@fierafoods.com or call (416) 746 1010 (ext. 258).

We thank all in advance for their interest, however only those selected for interviews will be contacted.

Jewish Russian Community Centre of Ontario presents

Community

PASSOVER SEDERS First Seder:

Wednesday, April 8 | 8:00 PM JEWISH RUSSIAN COMMUNITY CENTRE OF ONTARIO

Second Seder:

Thursday, April 9 | 9:00 PM 12 Locations:

WOODBRIDGE

SOUTH THORNHILL

RICHMOND HILL & MAPLE

HILDA

9699 Bathurst Street | Rabbi Avrohom Zaltzman

61 Green Bush Rd. | Melekh Brikman

CONCORD

ROCKFORD

411 Confederation Pkwy, #14 | Rabbi Avraham Weinstein

5987 Bathurst St, Unit 8 | Rabbi Shmuel Neft

THORNHILL WOODS

BATHURST & SHEPPARD

8808 Bathurst Street | Rabbi Chaim Hildeshaim

7:30pm at 4455 Bathurst St. (Seniors) | Meir Zaltzman

WEST THORNHILL

BATHURST & LAWRENCE

25 Sandwell St. | Rabbi Avrohom Yusewitz

1136 Centre Street, #2 | Rabbi Levi Jacobson

EAST THORNHILL

7608 Yonge St., #3 | Rabbi Mendel Zaltzman

1 Cordoba Drive (Party Room) | Rabbi Levi Blau

April 8, 7:30pm at 3174 Bathurst St. (Seniors) | Shmuel Zaltzman April 9, 7:30pm at 3036 Bathurst St. (Seniors) | Shmuel Zaltzman

WILLOWDALE

April 8, Questrade 5700 Yonge St. | Rabbi Yisroel Zaltzman April 9, 5430 Yonge St. (Seniors) | Rabbi Yisroel Zaltzman RSVP is Required till April 2.

For more information or registration please contact us:

416.222.7105 or

www.jrcc.org/pesach Address correction requested

PM 40062996

The JRCC Communal Passover Seders are subsidized for members of the Jewish Russian community. Others are welcome to attend by covering our cost of $45 per person. Financial participation to help offset our costs is greatly appreciated.

Please consider sponsoring a family for $180.