Exodus Magazine - June 2020

#212 | June 2020 • Tammuz 5780

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June 2020 • Tammuz 5780

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5 | JEWISH SOUL

Living Letters

8

10

10 | PERSPECTIVES

The New “Normal”

The holy Torah is not a collection of laws for special occasions. It embraces the totality of the Jew, from his first moment to his last, and in all the minute aspects of his day-to-day life.

I can’t help thinking about how much the world has changed so suddenly, and many prophecies about the events before the redemption, the thirst for meaning, the quest for G‑d, are coming to fruition today.

— From the Rebbe's correspondence

— by Yoseph Janowski

6 | LIFE ON EARTH

11 | PERSPECTIVES

Can the Modern Mind Find Peace?

No Turning Back

Where does peace of mind come from? Confidence in the future is so dependent upon gratitude for the past. Feeling grateful to Someone Who’s In Charge of Everything kills worry.

When the worst of the pandemic is over, what kind of future will we seek? Will we try as far as possible to go back to the way things were? Or will we try to create a more just and caring society?

— by Tzvi Freeman

— by Jonathan Sacks

8 | JEWISH THOUGHT

18 | PERSPECTIVES

Tragedies occur when people fail to act. In Jewish law, if you just stand by, you are not innocent. In modern courts, you’re guilty for doing “something.” In Jewish law, you’re guilty for doing nothing.

The unprecedented coronavirus epidemic has elicited an outpouring kindness, bringing to light what the human spirit is capable of. It has also exposed many of the underlying flaws of our society.

— by Yosef Y. Jacobson

— by Simon Jacobson

Crimes of Passivity

Divisiveness and Love

18

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4 5 6 8 10 12 13 17 18 21 25

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We are in the midst of an unpredictable storm, a rare and powerful event. Almost every industry is at risk, some more than others, and every way of life in almost every country is affected. Although it feels like the lockdown has been going on forever, we are just starting to sort out the political, economic, social and cultural ramifications of this crisis.

will create the approaches, tools, products and services that will define the next era.

For most of us, this is actually the only option. We know we will get through this.

We will persevere, because our mission is too much a part of us and what we do is too important for the world.

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Rabbi Levi Jacobson & founder Rabbi Yoseph Y. Zaltzman

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There is no question this is a unique time to live — a different reality in which to do business, run an organization, and pursue purpose than we have become accustomed to. There have been seismic shifts in recent memory, but none as widespread, dramatic or sudden as the current pandemic.

As we decide how to adjust our course to navigate this storm of unpredictability, we need to develop the strategies that will carry us forward and the tools that will propel us.

And before we decide exactly how to pivot into the new reality and plan for the future, it is crucial to step back and get a bird’s eye view of the situation.

The big question is: What is the game plan?

We are responsible for ourselves and those who depend on us – our families, constituents, donors/investors and other stakeholders – to seize the moment to ensure that we not only survive, but also find stable footing upon which to build in the new world order that is emerging.

Obviously, we can’t predict how things will evolve. We don’t know what next month will bring, let alone next year. But we can try to envision our role in the world and how it might evolve given what we do know, and stay focused to continue adjusting our approach in real-time as things become more clear.

Some will simply hunker down and try to ride out the storm by cutting costs, hoping to pick up the pieces when it’s over (if they’re still around). Some will simply fold up and get out of the storm’s path. Others, those who will emerge stronger and better, will innovate their way through the storm, even if they have to reinvent what they do or how they do it. They

No one asked for this situation. At the same time, we can’t wish it away or operate under the assumption that things will be the same when it’s over. Like pioneering explorers, we need to be agile and take decisive action to tackle the landscape as it emerges. The uncertainty then becomes a catalyst for future growth.

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jewish soul

Living Letters From the Rebbe's correspondence

T

he holy Torah is not a collection of laws for special occasions. It embraces the totality of the Jew, from his first moment to his last, and in all the minute aspects of his day-to-day life.

This is the essential meaning of the Torah, Toras Chayyim, the “Law of Life.”

Furthermore. Our Sages of blessed memory explain that the Torah embraces the totality of Creation, citing the example of an architect who, before erecting a building, draws up blueprints and plans, covering every detail of the structure. So the Creator used the Torah as a “blueprint,” as it were, for the Creation, down to the minutest particle in the inanimate material world.

This, indeed, is one of the basic doctrines of General Chassidus as expounded by the Baal Shem Tov, based on his interpretation of Scripture: “Forever, G‑d, Your words stand firm in the heavens” (Psalms 119:89), and explained at length in the teachings of Chassidus Chabad by the Alter Rebbe, Rabbi Schneur Zalman of Liadi, author of the Tanya and Shulchan Aruch, especially in his Shaar Ha-Yichud Veha-Emunah.

Everything — in the heavens above and down to the earth below, in all their particulars — exists only by virtue of the “word” of G‑d (“Let there be a firmament,” and the other Divine fiats), which created, creates and vitalizes all things continuously, every instant, without interruption.

From this follows the next basic doctrine— Divine providence — G‑d’s direct knowledge of, and providence for, all particular things — extends to each and all minute details of the Creation, from individual man, the supreme creature, to the lowest thing in the inanimate world.

From the above there follows yet another corollary, which is likewise basic to the teachings of Chassidus and which was especially emphasized by the Baal Shem Tov, although it is, of course, a law in the Code of Jewish Law, namely, that it is incumbent upon the Jew to serve G‑d in and with all details and aspects of his life and surroundings, beginning with the study of the Torah and the fulfillment of the 613 Divine precepts, down to the simplest acts and conditions of the daily life, and that Everything in one’s surroundings is a lesson

June 2020

in love of G‑d and fear of G‑d, the primary wellsprings from which the Jew draws the proper inspiration to fulfill the Torah and Mitzvoth, the positive commandments and prohibitions, permeated with true vitality and fulfilled with perfection.

The concentrated reflection on all that has been mentioned above, reflection with intensity, animation and illumination — especially in these auspicious days, on the eve of Mattan Torah, the giving of the Torah, which is also the anniversary of the passing of the Baal Shem Tov. Transforming it into the detailed aspects of the daily life, both in one’s personal life as well as in one’s surroundings, and in all aspects of the world, according to the dictum, “Let the wellsprings spread forth outside,” whereby the wellsprings of Chassidus, that is, the Inner Light of the Torah, will overflow and irradiate even the “outside” — the external and most distant details and aspects of the entire Creation — will speedily bring the true and complete Redemption through our righteous Moshiach, when the whole Creation will recognize and experience the meaning of “I am the L-d, your G‑d.” *

*

*

You seem to be disturbed because you feel that you have not attained the proper level in Torah and Mitzvoth and cannot see the purpose, etc., which makes you downhearted.

Leaving the details of your complaints aside, I wish to make several observations: 1. A feeling of dissatisfaction with one's self is a good sign, for it indicates vitality and an urge to rise and improve one's self, which is accomplished in a two-way method: withdrawal from the present state and turning to a higher level (see the discourse of my father-in-law of sainted memory, Passover 5694).

2. If the urge to improve one's self leads to downheartedness and inertia, then it is the work of the evil inclination, whose job it is to use every means to prevent the Jew from carrying out good intentions connected with Torah and Mitzvahs.

The false and misleading voice of the evil inclination should be stifled and ignored. Besides, as the Alter Rebbe states (Tanya, Chapter 25), even one single good deed creates an everlasting bond and communion with G‑d. Thus, a feeling of despondency is not only out of place, but is a stumbling block in the worship of G‑d, as is more fully explained in the above and subsequent chapters of Tanya.

3. With regard to understanding, or lack of understanding, of the purpose, the important thing required of the Jew is contained in the words of the Torah: “For the thing is very nigh unto thee, in thy mouth and in thy heart (and the purpose is) to do it.” Understanding is, generally, the second step. The first step is the practice of the Mitzvahs. (See enclosed copy of my message to a study group).

My prayerful wish to you, as you conclude your letter, is that the next one coming from you will be more cheerful. EM

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5

life on earth

Can

the

Modern Mind Find Peace?

Tzvi Freeman

D

ue to a combination of my respiratory history and my age, before the rest of you were locked up, my wife and children had already put me on the endangered species list. Now, despite living in time-to-get-back-to-work Georgia, I’m still stuck indefinitely at home.

They bring my grandchildren to peer at me through the screened windows, pointing and saying, “That’s a grandpa. Don’t come too close. Don’t touch now.”

Soon they’ll start throwing peanuts.

And a little nudnik voice from some dim corner of my mind ruminates on, “How long before I can hug one of those grandchildren again?”

This might sound strange, but since being grounded by my kids, I’ve been finding a lot of comfort in an 11th-century text originally composed in Arabic.

Bachya ibn Paquda of Saragosa, Al-Andalus (currently Spain)—or “Rabbeinu Bachaye” (pronounced ba-CHAY-yeh by Ashkenazim) as he is known—could be called both a rationalist and a mystic. He lived in what we call “The Golden Age of Spanish Jewry,” an era when philosophers regularly gathered in private orchards and gardens to discuss the meaning of all things. He was the dayan (judge) for Jewish matters in his city, but he was also concerned that the responsibilities of the human heart had been neglected. And so he wrote “Duties of the Heart” to fill that void.

While very little is known about Rabbeinu Bachaye himself, the popularity of his work has never waned. It has always been a prime book to illuminate the inner life of our hearts—what we love, what we fear, how we think of ourselves—while showing how this must be expressed in our outer life—how we speak to others, how we do business, how we eat and sleep. And how silly it is to fret and worry.

Chapter Two deals with the heart’s need to trust and the serenity that trust buys you. To paraphrase, in small part: When you are small, you learn to rely on your mother’s breasts for milk. As you gain awareness, you realize there is an entire mother there to rely upon. You grow further to discover there is a father upon whom the

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mother relies. One day, you learn to rely upon yourself.

But eventually, you must discover that you are not in control. Neither is your father nor your mother. Neither is the most powerful person in your country—or even in the entire world—in control. None of them has the crucial combination of qualities and powers that allow you to place all your trust in this one person.

So who is there to rely upon? Only…

1. Someone who loves you.

2. Someone who never ceases to watch over you.

3. Someone who has unlimited power and is undefeatable.

4. Someone who knows what is best for you, spiritually and materially.

5. Someone who has a stellar record of caring for all your needs from the day you were born to this day and will continue to do so.

6. Someone in whose hands you lie, all of you, sheltered and cared for without need of recourse to anyone else— because when you need to trust two people for something, you really don’t trust either of them.

7. Someone who cares for you unconditionally, regardless of whether you are worthy or unworthy.

And you discover that only one being can fulfill all these requirements.

He elucidates upon each of these at length,

in the flowing language typical of classical Arabic prose, rich with metaphor. He demonstrates both rationally and from verses of Tanach how each of these prerequisites complements and magnifies the power of all the others, weaving a perfect net of serenity and confidence to the intellectual as to the believer—and how there is no being on earth or in heaven who can truly fit any of these descriptions, other than the single Creator and Director of all things.

So I meditate on this list of seven at night.

Then—despite the news I have read that day, despite the precautions I must take to keep myself safe, despite the general frenzy in the air since a tiny little virus has attacked all of human civilization— I can then sleep a good, healing sleep. Almost a thousand years later, Rabbeinu Bachaye’s formula still works.

Or does it?

Let’s step back to prerequisite number five, in which Rabbeinu Bachaye invites us to ponder the story of our lives and find divine protection sewn throughout its fabric. Makes sense. Empirical evidence is always assuring.

So generations of Jews who suffered ill-health, persecution, poverty, extreme violence and war, high infant mortality rates, bitter cold homes in the winter and burning hot homes filled with bugs and stench in the summer, plagues that make our current virus concern look like the common cold, backbreaking labor and often days without bread, followed his advice and saw a divine hand carrying them through every event of their lives.

What did they say? It’s right there in the prayer book. But they really meant it: …In famine You nourished us, and in plenty You sustained us. From sword You saved us; from plague You rescued us; and from severe and enduring diseases you spared us. Until now Your mercy has helped us, and Your kindness has not forsaken us. And You will never abandon us, G‑d our G‑d, forever…

That’s them. Modern man, with more than twice the longevity and a thousand times the wealth, looks back and only sees reason to kvetch. And to worry about the future.

What happened?

Okay, it’s not as though there are no real

Tammuz 5780

life on earth

concerns, especially considering the current situation. People have lost parents and loved ones. Our lives have been turned upsidedown.

Then there’s the economy—26 million people in America alone lost their jobs and as many as 7.5 million small businesses are now at risk. That affects all of us. Yes, we are a resilient and resourceful nation. But we can’t blame anyone for being worried.

Rabbeinu Bachaye tells us to look at the record. The Author of this universe took care of us all this time. Why would He stop now?

We want to listen. We want those words to sooth our soul. But all some of us can remember is the disasters. So lots of people think “apocalypse.” For Jewish people especially, there’s a noisy channel in the back of our minds playing “Crusades, Spanish Expulsion, Cossack Revolt, Holocaust…”

The medicine’s not working. What went wrong? It would be nice to blame it on the modern mind’s perspective of historicity. Or our scientific objectivity.

But intellectual integrity doesn’t allow us.

Jews were always historically oriented—the rest of the world got it from us. Even before an event had unfolded, Moses was already telling his people to “remember this day.”

Over and over, we are told, “Remember the days of eternity. Understand each generation” As for objectivity, our ancestors were far from delusional. They were hard-playing merchants in a tough world. Bachya himself was a rationalist who certainly knew that humanity’s history was no Grimm Brother’s storybook.

And, indeed, the phenomena is not exclusive to the modern mind. Go back yet another thousand years or so before Rabbeinu Bachaye and you’ll find the prophets of the Bible chiding the people for just the same syndrome: When you’re needy, then you remember your need for your Creator. As soon as those needs are taken care of, you go looking for someone else to serve.

Like Moses put it, “When Yeshurun (another code name for the Jewish people) gets fat, he gets sassy.”

But the weird part of it all is that—as Bachya points out—confidence in the future is so dependent upon gratitude for the past.

June 2020

Feeling grateful to Someone Who’s In Charge of Everything kills worry.

So let’s call it the Yeshurun Complex.

The more you get, the harder it gets to feel grateful. The less grateful you feel, the more you worry. The more you worry, the less likely you are to be happy. Which renders many financially comfortable people unhappy.

I believe it all has to do with a person’s selfconcept. What is your place in this universe?

How powerful are you? How vulnerable are you?

If you see yourself as a frail creature that entered this world as a tiny baby, naked and utterly helpless on its own, you will feel very grateful that you survived more than an hour, that some wolf didn’t come to eat you. But human nature is such that as soon as we’ve managed to pile a few blocks one on top of the other, we see ourselves as the vortex of all life, the crown of existence, deserving all things.

Moses again: “And you say, ‘My own power and the might of my own hand have won me all this success!’”

That’s when all the blocks come tumbling down. Because deep down you know the truth, that you’re not in control of anything.

You know you can’t trust yourself. You’re leaning on a bubble in the air.

Ironically, it comes out that the more power you attribute to yourself, the more vulnerable you render yourself. The more you realize just how fragile you really are, the more you will put yourself in divine hands, with gratitude and serene confidence and trust.

I find that answer very helpful. It provides me a turnkey solution to end worry and attain gratefulness—and thereby the serenity of trust promised by Rabbeinu Bachaye. I simply need to switch my default self-image to something more minimalistic.

For me, personally, that’s the memory of my time trekking and hitchhiking across Canada, America, Israel, Europe and the UK as an adolescent in the early 70s. I carried only a sack with a cheap sleeping bag, often sleeping beneath the stars. I was young, naive and easy prey to the wolves of human society.

Without a doubt, thousands of miracles were

needed to keep me alive through those years.

And how many more, then, to keep me to this day.

Now, as I lie in bed, I can say, “I have a pillow under my head. A miracle! I have a bed upon which to lie. A miracle! There is a wooden floor beneath me, four walls and a roof that does not leak. How many miracles!”

And I go on counting from there—counting miracles too innumerous to count, wonders too awesome to describe, divine gifts so unabatingly reliable that the kindness and compassion they demonstrate is beyond comprehension.

We sit nestled in the loving, caring hands of “the One who spoke and the world snapped into existence.” He has blessed us until now with His goodness.

How on earth could you be worried?

As with an individual, so too with a nation.

King David advised his heir, Solomon, “If G‑d doesn’t build a house, its builders are wasting their time. If G‑d doesn’t protect a city, security is laboring in vain.”

As the Rebbe often said, America is blessed because it stamps on its money the words, “In G‑d we trust.”

It's that trust that grants you the confidence in the future to go out into the world and stake out your living. Farmers know this well. The Talmud says that farming requires faith, that it’s only because “the farmer has faith in the Life of the World”—meaning the One from whom all life extends—that he has the confidence to sow a field and expect a crop the next season.

Rebuilding an economy after a lockdown requires even greater faith.

America, trust in G‑d, and go out and rebuild your country.

The same with every nation that knows its true place under the heavens. Trust in G‑d and build. 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

7

jewish thought

Crimes

of

Passivity

Yosef Y. Jacobson

T

wenty-two years ago, On May 16, 1998 in Chicago, 15-year-old Christopher Sercye was shot twice in the chest while playing basketball on a playground close to the Ravenswood Hospital. With the help of two friends, the boy made it to within thirty feet of the hospital entrance. When Christopher collapsed, almost at the hospital door, his friends ran in to get help, but the emergency-room staff refused to come out.

Hospital policy was that they should not leave the hospital because, as the explanation later indicated, of fear of possible legal liability for neglecting patients already in the hospital.

But going thirty feet outside the hospital is not much different for staff than going thirty feet inside. As Christopher lay bleeding on the sidewalk, a policeman begged the staff to come out. But the hospital staff refused to budge and instead placed a call to 911.

Christopher lay on the sidewalk for twentyfive minutes before a police sergeant arrived and commandeered a wheelchair to bring him in. The boy died shortly afterward.

What is astounding is that the emergency room personnel did not violate any laws.

In most of the United States, there is no legal obligation to help someone in danger.

(Chicago has since then considered adopting a "Good Samaritan" law which would require bystanders to provide help to victims of crimes and accidents.)

Then, there was the sickening story which occurred on October 29, 2012, during the Sandy Hurricane.

Glenda Moore, a young mother, was heading to drop off her boys, Brandon, 2 and Connor, 4, at a relative’s house before her nursing shift.

A sudden surge of water sent wave upon wave of flood water pounding their SUV in the middle of a Staten Island street, tossing the vehicle into a nearby marshy area.

The terrified mom managed to free both boys from their car seats, even as the water flipped their vehicle on its side. She approached a tree and held on to the trunk with her life, gripping both of her kids in her arms, as the surging waters were pounding down. Glenda Moore, a powerful swimmer, stood there for hours holding on to her kids. But she saw that soon she will lose her desperate struggle with Mother Nature.

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She ran up to a nearby home. Glenda, holding her two babies, related to the police, that she approached the door of the home, she saw a man inside, and she knocked on the door. The man opened the door; Glenda pleaded with the man to let her enter till the storm subsided. The man refused.

She ran with the children to the porch in back of the home, trying to break the window to enter the home. She took a flowerpot, threw it at the window in order to break it; but to no success. As she stood there on the porch, frantically attempting to force her way in, the waves just kept coming and crashing and began covering their heads. She held her children tightly, till a wave came and swept them out of her arms. Two days later they were found floating in the waters, lifeless.

Could this monster be charged as a criminal?

No. Legally, you cannot be charged for refusing to help somebody in an emergency.

Even if you close the door on a mother with two babies, allowing them to die, you are not deemed a criminal.

What would Judaism say about this situation?

The Torah takes a census of the Jewish Nation. Each male over twenty years old from every tribe was to be counted. (It was a census of basically everyone who could join the army, males from 20 to 60.) The Torah enumerated in detail the number of those individuals for every respected tribe, Reuven, Shimon, Judah,

Naftali, etc.

However, the reader will immediately notice that there was one exception, the tribe of Levi was singled out to remain uncounted in the national census. Levi was counted separately and differently. Its children were counted from a month old as opposed to twenty years old.

Why did the tribe of Levi merit such distinctive treatment? Isn’t this discriminating between one tribe and another? Why don't we include their number with the rest of the community?

The Midrash and Rashi explain that G‑d specially designated them. They were considered as the “King's special legions,” the Royal Army of G‑d. During the tragic event of the Golden Calf, when so many of their fellow Jews served the idol, the tribe of Levi was stalwart in its opposition. Thus, Levi was chosen to serve in the Temple in the place of the first-borns, who were originally designated to perform the service. The Midrash quotes G‑d as saying, "the Levites made themselves close to me, and I will be close to them."

But Rabbi Yitzchak Meir Alter (1799-1866), the first Rebbe of Ger known as the Chidushei HaRim, was perturbed by this explanation.

Not everyone served this idol, only around three thousand. Why, then, was only the entire tribe of Levi singled out to serve in the Sanctuary and subsequently in the Holy Temple? Why didn't G‑d select anyone who did not serve in the Golden Calf regardless the tribe? Why base it on tribe, rather than on

Tammuz 5780

jewish thought

personal virtue?

The answer is simple and profoundly relevant. The tribe of Levi did much more than passively not serve the idol. When Moses, in the aftermath of the creation and worship of the Golden Calf, cried out, “Who is for G‑d? Let them gather to me!" The Torah testifies that "all the children of Levi gathered by him." The only collective group who responded were the Levites.

Many Jews may have refrained from worshipping the Golden Calf, but when Moses proclaimed “Who is for G‑d? Let them gather to me!" the others remained silent. They were ready to do the right thing, but they were not ready to stand up and fight for the right thing.

They were ready to silently be good, but they were not ready to take a stand and declare war against bloodshed, idolatry, and adultery (which were practiced during the orgy of the Golden Calf.) Only those who stood up and protested against the heinous crimes during the Golden Calf debacle were capable of becoming spiritual leaders of the nation, the ambassadors of G‑d in the Holy Temple.

This was not a punishment; it was a demonstration of reality. To be a leader you can’t only choose to do the right thing in the privacy of your own domain; you must be ready to stand up and cry out against injustice; you have to be ready to fight publicly for truth. If not, you are incapable of leadership.

Even if most of the people are silent, you must be ready to stand up for what is right.

Bill Clinton once said that “running a country is a lot like running a cemetery; you've got a lot of people under you and nobody's listening”. (in a speech at Galesburg) In Western society, there is a concept called an “innocent bystander.” In Jewish law, if you just stand by, you are not innocent. In American society, you’re guilty for doing “something.” In Jewish law, you’re guilty for doing nothing.

“Lo taamod al dam reacha,” Leviticus states. “Do not stand idle by your brother’s blood.” Remaining passive or neutral is not an option.

It has been said that there are three types of people in this world: those who make things happen, those who watch things happen, and those whom you must tell what is happening.

June 2020

The triumph of evil does not occur because of the perpetrators of evil alone; it happens because of the many ordinary men and women who don't care enough or are too afraid to stand up for what is right. "For evil to flourish, it only requires good men to do nothing," is as true as it gets.

When ordinary people of good moral standing lose the courage or willingness to protest injustice, morality is dead. When multitudes of people of moral stature do not feel an urgent responsibility to combat the flames of hate and evil burning in their society, evil flourishes.

This is true concerning every crisis— physical or spiritual—that faces our people and communities today. When good people do not speak out about child abuse, domestic violence, women trapped by ruthless men who refuse to give a divorce; when rabbis avoid taking a strong stand on their followers disobeying instructions of health officials to save lives during a pandemic—we allow innocent people to suffer.

Leaders must profess the courage to speak up. Silence, in the face of a tragedy, is a crime all its own.

It was for this reason that only the tribe of Levi received the privilege of representing holiness and serving in the Temple. While silence may sometimes remove the cloak of culpability from your shoulders, it will never crown you with the strength of leadership.

Think about it: Till this very day, the Kohanim and Levites—all descendants of the Levite tribe—contain a unique holiness and status among our holy people, all because of a single event that transpired 3333 years ago when they chose not to remain silent to Moses’ cry “Who is for G‑d?”

This is a powerful lesson. Sometimes there are occasions in life where the clarion call goes out to rally around G‑d's banner— the banner of Torah, of justice, morality, goodness and holiness. If upon hearing that call, one rises to the occasion, his actions can have ramifications until the end of time. If one fails to heed the call and does not respond, that too can affect not only that person, but also his children and his grandchildren, for all generations.

Rabbi Samson Rafael Hirsch (1808-1888),

was the renowned leader, commentator and activist on behalf of German Jewry in the mid-1800s.

In 1830, he was appointed as the chief rabbi of Oldenburg, a respected rabbinic position.

He served there for eleven years, after which he became the chief rabbi of the illustrious community of Moravia.

In 1851 he was asked by a handful of Jewish Torah observant families in Frankfurt, Germany to assist them in combating the strong opposition and struggle they were facing from the newly and radical reform movement which had its headquarters in Germany.

Rabbi Hirsh heeded their call and left his eminent position to take up the new post.

He served as their rabbi for 37 years until his passing in 1888. He built an extraordinary Jewish community and institutions which flourished beyond the scope of anyone’s imagination. The community is still known today as the “Yekke community” with its headquarters in Washington Heights, NY. When asked why he left one of the largest Rabbinic positions in Europe to join nine struggling families in Frankfurt he is reputed to have answered a profound response.

To appreciate his answer, a small introduction is necessary. In the book of Exodus, G‑d commands Moses to count the Jews. How? By each Jew contributing a coin known as a half-shekel—a specific weight of silver (around 7 grams of silver or .22 troy ounces of silver)—and then they counted these coins.

When Rabbi Hirsh was asked why he left such a large community in numbers, in order to assist nine small families who were fighting for their Jewish life with profound courage, he responded: "G‑d doesn't count Jews. He weighs them." 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.

exodusmagazine.org

9

perspectives

The New “Normal” Yoseph Janowski

Y

oseph,” my friend asks me. “I want to hear what Chabad says about the virus.”

I knew the conversation was going to be interesting. I always find it partly amusing and partly uncomfortable when someone asks me to play the role of spokesman for Chabad or for the Rebbe.

"Well, I can't speak for Chabad,” I reply.

“But if you want, I can tell you my perspective."

He wants to hear, so I ask him to read chapter two of the Book of Isaiah the prophet.

He starts reading. “Yes, I remember these words,” he says. His familiarity with the verses was getting the best of him, but I could sense he was starting to get excited. “Torah will emanate from Zion, G‑d will build the Temple, and the nations will come there.”

“Keep reading,” I nudge.

“People will hide from fear of G‑d,” he reads.

“You know this is a prophecy describing the time immediately preceding the final Redemption,” I offer.

He continues reading. “The mighty will be brought low. The high towers and mountains, and ships. Everyone will throw away their idols of gold and silver, and they will enter caves and burrows, searching for moles and bats.”

"Bats!?!" he exclaims. I knew that would get his attention. After all, why would the prophet suddenly start speaking about these common winged, nocturnal creatures.

“Yes, bats,” I tell him. “Do you know what bats have to do with this virus?”

“Not exactly.” I guess he hasn’t been paying attention to the news.

“Scientists are saying that bats are the source of the coronavirus,” I explain. “They carry many viruses within them, yet somehow they are immune.”

I let it sink in. It's an amazing thought that 2,500 years ago, the prophet Isaiah described the current scenario, and even pinpointed the source.

“And it mentions moles,” I say. “At first scientists thought that a pangolin (a kind of mole that burrows underground) was bitten by a bat, getting infected, then someone ate the pangolin, and that's how the virus spread to humans. Later they concluded that it wasn't a pangolin.”

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“So what was it?” he asks.

“That's the big mystery now. Scientists are frantically trying to find which animal was infected by a bat, and then later consumed by a human, so they can identify the source of the virus in order to prevent further infections and to help develop the treatment, cure and vaccine. Isaiah seems to be telling us where to find this animal. At first the prophet says that people looked in caves and burrows for bats and moles. Afterwards Isaiah says that people came to caves and crags of cliffs. So the underground burrows of moles are no longer mentioned, because people stopped looking there. Caves in rocks (where bats are) are still mentioned. But also crags of cliffs. Perhaps if we look for animals which are living in high cliffs, we'll find the missing link.”

My friend is very impressed.

We discussed more references in Isaiah which seem to be describing current events quite accurately.

After we wish each other well and hang up, I can’t help thinking about how much the world has changed so suddenly, and many prophecies about the events before the redemption, the thirst for meaning, the quest for G‑d, are coming to fruition today.

Suddenly, amidst all the divisiveness and fragmentation, there is a newfound sense of unity among humanity. We are all in the same boat together. We all feel the responsibility to help one another. World leaders, governments, and societies have stepped to the plate, helping

others. Youngsters, previously carefree and oblivious, are acutely aware of how their behavior affects others, particularly the elderly and vulnerable. Despite all the fear and suffering, we are witnessing so many acts of kindness and inspiring efforts to contribute to the greater good.

The sages teach that destruction is the beginning of rebuilding, that exile is the beginning of redemption, that recognizing the illness is half the cure. The Torah relates that during their sojourn in the desert after the Exodus, the Israelites were attacked by poisonous snakes. Moses placed a copper snake upon a tall staff. Whoever looked up and saw the copper snake was healed. This wasn’t some random piece of sorcery. The idea is that healing comes from Above; it wasn’t the copper snake on a pole that facilitated the healing, it was the act of looking up to the heavens. And the fact that a snake was used as the symbol reminds the people that the illness itself was also from Above, not as a punishment but as a catalyst to bring about deeper awareness. The healing that comes after the suffering is not a return to normal, but a new level of existence that brings with it a deeper appreciation of and connection to the meaning of life – the “new normal” so many are speaking about today.

The current challenge forces us to confront our own mortality and vulnerability. Our mastery of nature, advanced global civilization and technological prowess are all being upended by a tiny, invisible virus. The false imperviousness of our existence is replaced with a deep humility, and a greater awareness that everything comes from Above. This awakens gratitude for the blessings we have received, an appreciation for what we have now, and a renewed sense of optimism for the future.

So many details of the events of today, though they are veiled in hardship and suffering, reflect what the prophets tell us about the ideal future that is our destiny. Perhaps this struggle is bringing us one giant step closer, very close indeed, to the true and complete redemption for all humanity – the “new normal” we have been anticipating for centuries. EM Yoseph Janowski lives in Toronto, Canada.

Tammuz 5780

No Turning Back Jonathan Sacks

future tense

MOSHIACH MUSINGS

Imagine that you have lived your entire life in a dark tunnel. Your parents and grandparents lived here too, and so did their parents and grandparents.

You have been told that long ago, your ancestors lived in a very different, welllighted place, but can you really believe some old tale about the possibility of life on the outside?

W

hen the worst of the pandemic is over, what kind of future will we seek? Will we try as far as possible to go back to the way things were? Or will we try to create a more just and caring society? What impact does collective tragedy have on the human imagination?

The philosopher Hegel said that the one thing we learn from history is that we learn nothing from history. But the great prophets of the Bible who experienced tragedy, like Isaiah and Jeremiah, said in effect, we must learn from history if we are to avoid repeating it. We have to use the pain we’ve been through to sensitize ourselves to the pain of others, the poor, the weak and the vulnerable – the widow, the orphan and the stranger. Collective suffering can move us from I to We, from the pursuit of self-interest to care for the common good. Which will it be for us?

It’s worth looking at the last two great tragedies in Western history, World War I and the Spanish flu pandemic of 1918, and World War II. After 1918, nothing much changed. It was an age of individualism and inequality, of the Roaring Twenties and the great Gatsby, wild dances and even wilder parties, as if people were trying to forget and put the past behind them.

It was fun, but it led to the great strike of 1926 and the great crash of 1929,

the recession of the 1930s and the rise in mainland Europe of nationalism and fascism. And a mere 21 years after the war to end all wars, the world was at war again. On that occasion, Hegel was right.

People learned nothing from history.

The reaction to World War II was quite different. There was the 1944 education act that extended secondary education to everyone. There was the National Health Service and the birth of the welfare state.

America produced the Marshall plan that helped a ravaged Europe to rebuild itself.

The result was 75 years of peace. People knew they had to build something more inclusive. When war or disease affects all of us, you learn to care for all of us.

I hope that’s what happens now, that we build a fairer society, where human values count as much as economic ones.

We’ve been through too much simply to go back to where we were. We have to rescue some blessing from the curse, some hope from the pain.

Rabbi Dr. Sir Jonathan Sacks, the former Chief Rabbi of the UK and the Commonwealth and a member of the House of Lords, is a leading academic and respected world expert on Judaism. He is a the author of several books and thousands of articles, appears regularly on television and radio, and speaks at engagements around the world.

As we stumble through life, we have all wondered if we will ever find peace within ourselves and lead a truly meaningful life. After all, even though human nature craves a higher purpose, what is the point of working so hard to live a virtuous life if it is not leading anywhere?

The answer to all these questions is just one word: redemption.

Redemption is the light at the end of the tunnel. Redemption is the belief that this world was created by design, and its purpose will indeed be realized -- that goodness will prevail and that our lives can be meaningful. Without redemption, our lives would indeed be meaningless -- a never-ending tunnel of darkness, with little awareness of an alternative existence and no hope of ever reaching the light.

G‑d created within each of us a divine spark which, when cultivated, allows us to illuminate the darkness and move on. How does one cultivate this spark?

By recognizing the strength within your soul. By rising above your ego and acknowledging an absolute force that is far greater than yourself. And above all, by realizing that, amidst the darkness there is indeed a light to be found, which will instill every act of virtue with infinite meaning. To be redeemed means to be freed from an overbearing employer or a tyrannical regime; to be freed from a dangerous habit or an abusive situation; to be freed from the fear within ourselves and the confusion that clouds our vision.

ask the rabbi

What is Special About a Rebbe?

Rabbi Yoseph Y. Zaltzman

Q

Can you explain to me in what the idea of a “Rebbe” is?

And also, if the Rebbe is so important, why doesn't Chabad select a new Rebbe?

Since the times of Moses, the Jewish people have always had a Rebbe, a leader who provided the guidance that ensured the direction of the nation and of individuals is in line with the Divine will. To understand the concept of a Rebbe, we have to look back to the very first Rebbe, Moses, who is actually known lovingly as Moshe Rabbeinu, Moses our Rebbe. Why was Moses chosen from all the great people at the time to be the one who would lead the Israelites? If you read the story of Moses, you get an idea of the type of person he was and what made him unique. From the brief anecdotes of Moses’ life that the Torah relates before he became “Moses,” we see a person who isn’t afraid to stand up for what is right.

He won’t just “mind his own business” when confronted by blatant injustice. And he doesn’t just express his opinion to anyone interested, he takes corrective action — even if these actions are unpopular and may incur others’ wrathful vengeance. Then, when he is chosen to lead, he refuses, telling G‑d to send his brother, Aaron, or someone else.

This refusal of an opportunity to go save the oppressed Israelites seems at odds with his earlier zealousness in jumping into the fray when action was needed. In the earlier episodes, he was uniquely positioned to take action. But in this case, he felt that others were equally qualified, if not more qualified, to lead. And besides, whoever is chosen, would surely be endowed from Above with the gifts needed to succeed. What we see here is a person who is willing and able to heroically do the right thing, yet has no interest in personal fame or glory. This is the unique combination that makes a Rebbe a Rebbe – superhuman powers combined with supernatural humility.

In every generation there is a Moses.

The Rebbe’s leadership began in the postHolocaust era, and even before that, and he was never satisfied to sit on the sidelines, or to attend only to the needs of his own direct

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disciples. His life is defined by a continuous mission to inspire and connect all of world Jewry – even all of humanity – and to preserve the integrity of the Jewish nation, the Torah, and the Land of Israel.

The Rebbe toiled, without seeking fanfare or honor, even when it was literally knocking on his door. He was never honored at any dinner or function of any of the hundreds of the institutions he founded. He never even attended them. The Rebbe never visited any of the numerous cities whose religious scenes were revitalized by his devoted emissaries. He didn’t have time; he was too busy working day and night on making the world a better place.

The Rebbe accepted the leadership in 1951 and became the seventh Chabad Rebbe. In his very first Chassidic discourse, he set forth the mission: The role of our generation is to bring the Divine presence back down to earth, to bring Moshiach, the final redemption, the building of the third Holy Temple. This idea was repeated by the Rebbe many times throughout the years, by saying that, “this generation is the last generation of Exile and the first generation of Redemption.”

Chassidim therefore believe that there is no need for a new Rebbe. We have the guidance and instruction to continue the work, to keep innovating in the Rebbe’s ways, to hold on for the last few moments before the time comes.

The Rebbe didn’t leave us. The Rebbe handed over the baton to us, as he himself intimated. This is part of the Divine plan – that the final push has to come from us.

Now it is our turn to demonstrate genuine leadership and do everything we can to bring about the world the Rebbe envisioned. 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.

Рабби, в это непростое не только для нашей общины, для всех еврейских общин, но и для всего мира время люди подвержены ужасному чувству – страху. Они боятся заразиться, боятся потерять работу, бизнес, боятся новостей. Многие, оставив все дела, погрузились в чтение информации об этом ужасном вирусе и ни о чем другом не могут думать. Давайте поговорим о концепции страха. Что Тора говорит об этом сильном чувстве, как человеку, объятому страхом, преодолеть его и перестать бояться? Страх – чувство действительно сильное, но совсем не еврейское. Еврею нечего бояться, потому что Вс-вышний нас оберегает. Хочу поделиться короткой историей. Великий Исроэль Баал Шем Тов – онователь Хасидизма – остался сиротой, когда ему было 5 лет. Он часто после занятий в хейдере ходил в лес, где в одиночестве спокойно занимался. Когда его спрашивали, почему он так часто ходит в лес, мальчик отвечал, что в лесу чистый воздух, не загрязненный «лошон ара» - когда люди говорят плохое друг о друге. Однажды, когда он занимался в лесу, к нему подошел еврей и спросил: «Что делает маленький мальчик в лесу? Здесь же опасно находиться, тут полно диких зверей!» Исроэль ответил: «Папа учил меня, чтобы я ничего и никого не боялся, кроме Б-га одного». Тогда еврей спросил мальчика: «Твоего папу звали Элиэзер?» На чторебенок утвердительно ответил. Понятно, что тот еврей был непростым человеком, а одним из 36 скрытых праведников, которые всегда есть в каждом еврейском поколении. Когда Исроэль сказал, чему научил его папа, праведник сразу понял, кем был его отец. Такой ребенок не мог родиться у простых людей – его надо было заслужить. Великая душа требует особых родителей, чтобы суметь выполнить свою задачу. Для этого душе нужны особые силы...

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

Tammuz 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 .

JUNE 2020 | SIVAN 5780 COMMUNITY CALENDAR

J U N E 2 0 2 0 2, 9, 16, 23 & 30

7 &

14 TUES

9

TUESDAYS TOGETHER

KIDDIE CHEFS See ad on page 15

ALONE WITH G-D

IT’S NEVER TOO LATE The JRCC hosted a “Virtual Farbrengen” via Zoom in honor of Pesach Sheni, aka “The Second Pesach.” The festival was institute during the times of Moses for those who were unable to visit the Temple to perform the Passover rituals. Rabbi Mendel Blau, Principle of Central Chabad Yeshiva in New York, spoke on the theme of “Opportunity strikes once - again,” extending the lesson of Pesach Sheni to our personal lives. The feeling was that no matter what area of life we think we might have missed opportunities, the truth is that when we live with the moment we’re in right now, it really is never too late to grow, to learn, to connect, to change, to try something new.

LAG BA’OMER PROGRAMS

Due to the social isolation restrictions currently in place, the JRCC was not able to hold its annual Lag B’Omer family carnival.

Instead, the JRCC organized an online program and a “reverse” parade. The online program featured a variety of education and entertaining programs, shows, and live music – the type of attractions usually found at the annual carnival. A parade was organized where the JRCC on Wheels, the RV that serves as the JRCC’s mobile outreach community center, traveled a preplanned route around the city, allowing for children and families to join in by dancing in their driveways and holding up signs as the procession passed by. “This was definitely a different kind of Lab Ba’Omer celebration than we’re used to,” says JRCC CEO Rabbi Mendel Zaltzman, “Nevertheless the spirit of Lag Ba’Omer was strongly felt – community togetherness, love of one’s fellow, Jewish pride, Jewish education, with a focus on children. I am proud that as a community we found a creative way to make it work even under the current challenges, and this makes it even more memorable.”

THE LIBRARY COMES TO YOU The JRCC East Thornhill runs Shloimele’s Library, a very popular lending library that also hosts creative programs. What happens when regulation don’t permit visiting the library to check out your favorite books?

They bring the library to you! Dozens of families have already use the system where you can choose from hundreds of Jewish books online and have them brought to your home for a reasonable delivery fee. Check it out at JrccEastThornhill.org/ShloimelesLibrary.

CANDLE LIGHTING TIMES Friday, June 4 , 2020

8:37 PM

Friday, June 11, 2020

8:41 PM

Friday, June 18, 2020

8:44 PM

Friday, June 25, 2020

8:45 PM

www.jrcc.org

JRCC.HELP LENDS A HAND TO SENIORS The JRCC continues to assist seniors in our community, who are especially vulnerable during the outbreak and must remain in isolation. The JRCC,help program is essentially a situation “task force” that combines the efforts of JRCC staff and volunteers. The complex operation involves an outgoing call center to check in on people and receive incoming calls, using the JRCC’s database software to keep track of those in need, coordinating the services they need, scheduling shopping, delivery and home visits, arranging payment for goods purchased for each person, and other details. To date, over six hundred Russian-speaking seniors aged 70 and over have received assistance. If you know anyone who needs assistance, or if you would like to volunteer, visit jrcc.help or call our hotline at 416.222.7105 x999. The JRCC is also in need of funds to help cover the costs of this operation, and in some cases pay for the basic needs of those who cannot afford food and medicine. To make a donation, visit www.jrcc.help or call 416-222-7105.

JRCC Our Community

13

LAG

JRCC's

BAOMER PA R A D E

A huge thanks to all our staff, volunteers and everyone that greeted us from their homes and driveways.

Concord

East Thornhill

Rockford

S. Richmond Hill & Maple

Hilda

West Thornhill

South Thornhill

Woodbridge

14

June 2020 / Sivan 5780

416.222.7105

ЕВРЕЙСКИЙ ЦЕНТР РУССКОЯЗЫЧНОЙ ОБЩИНЫ ОНТАРИО l JEWISH RUSSIAN COMMUNITY CENTRE OF ONTARIO

B"H

Faces of the Community IRINA LEVITE Researcher, Graduate Student

Kiddie Chefs & Story Time Every Sunday @ 2:00 PM With the JRCC Rebbetzins Zoom Meeting ID: 416-222-710

May 31

June 7

June 14

French toast muffin

Cake pops

Ice cream in a bag

My very own letter

Thirty one cakes

The waiting wall

For a list of ingredients, visit www.JRCC.org/KiddieChefs

TOGETHER THE JRCC WOMEN’S CIRCLE INVITES YOU TO JUNE 2

JUNE 9

“Unorthodox”: Judaisms perspective on marriage with Miriam Lipsker

“The time in Between” - a new documentary film by Bentzi Avtzon (open to men)

JUNE 16

JUNE 30

Pump it up!

Dance with Shira

Jewish Pop Art with Yitzchok Moully the Pop Art Rabbi

zoom.us/my/jrcchq Zoom ID: 416 222 7105

Where does your family come from?

I was born in Russia in the city of Murmansk. My father was born in Zhitomir, but he grew up in the Murmansk region. There was no synagogue or Jewish community there, and the family did not follow Jewish traditions.

But my grandfather witnessed the preparation of railways for the deportation of Jews to Siberia. He was the head of the police department, and knew well how Jews were subjected to anti-Semitism. My father first heard about the Jewishness of our family when his grandfather was taken to the NKVD prison, where he was beaten for buying matzah for Passover. In the late 70’s, my father was already attending synagogue. However, he did not feel safe until we moved to Israel. At present my father is an expert in cybersecurity.

My mother was born in Fergana. Her father was evacuated to Uzbekistan from Zhytomyr during the war. She was a youth Komsomol leader. Jewish traditions were not practiced in their family, since everyone worked in Soviet institutions, and it would have been extremely dangerous. My mother recalls how her father brought matzah, but at the time she did not understand its significance.

In 1991, we emigrated to Israel and lived in the city of Rishon LeZion.

In 1998, our entire family moved to Canada.

Where do you live now, and why did you choose this particular area ?

I currently live in Oshawa, Ontario. I worked as a nurse, but I have always been interested in science and research. But for this I needed to get a special education, and so I returned to school to pass exams for a bachelor's degree in forensic psychology . Xie ychas I finish a magistracy in the area of criminalization alistiki. Oshawa I am moved and to be used lizhe to campus technological th Institute and the University of Ontario, where she studied.

Tell us about your current work.

Currently I am a researcher, working in in a research group at the University of Ontario Institute of Technology on a project financed by the federal government, which in itself speaks about its importance.

We are investigating anti-Semitism and hate crimes in Ontario and Quebec.

Canadian Jews, by definition, are a prime target for all racists. Despite this, an academic study of anti-Semitism has not been conducted for several decades. As far as I know, in the Canadian university and college campuses, anti-Semitism has never been considered as a serious problem. We hope that our study will be able to provide much-needed information and be the beginning of other anti-hate initiatives, and will also help create support services for victims of hate crimes. Those who want to share their own stories related to anti-Semitism or hate crimes can take part in our study (visit the website at bit.ly/2L9mBYz). Your answers will be anonymous – the name of the person who provides us with the information will not be mentioned anywhere.

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

My “hobby” is my two year old son, to whom I devoted all my free time away from work and study.

If you could choose to meet any person from any period of history, who would you want to meet?

I would choose my grandfather from my father's side. He was a crystal honest man, very kind and loving. He died before my son was born, and was (and remains) a very important person for me . I think that he would be proud of my achievements. I really miss him…

When did you begin participating in JRCC programs?

About three years ago I started to connect with the JRCC through a partner organization called JAM (Judaism and Modernity).

Do you like JRCC programs? Is participation in them important for you?

Participation in the life of the Jewish community is very important to me.

It embodies the connection with my roots, my culture, and symbolizes my Jewish identity.

What are your plans for the future?

In the fall, after I complete my master's degree , I will begin my studies at York University to earn a doctorate in social law research.

More info: www.JRCC.org/VirtualWomen

www.jrcc.org

JRCC Our Community

15

JRCC Directory

JRCC Program Spotlight

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

JRCC EDUCATIONAL PROGRAMS GO VIRTUAL The Torah is the secret of the survival and thriving of the Jewish people. Through all the ups and downs our people and humanity as a whole have faced, the Torah has always been out guiding light, our source of strength, identity and stability under even the most difficult circumstances. Thanks to the wonders of technology, the JRCC is able to continue providing its educational programs via video conferencing.

In light of the mandated isolation and closure of community spaces, the JRCC’s Institute of Jewish Studies, Hebrew School and other educational initiatives have gone virtual. Rabbis have made efforts to continue regularly scheduled classes online via Zoom, including the daily Kolel programs at the JRCC Rockford and the JRCC East Thornhill. Some new learning opportunities have even been launched to accommodate increased interest and address specific scheduling needs and interests at this time.

In fact, many new people who find themselves isolated at home are looking for a meaningful way to spend their time and find purpose and growth during these troubles times. “I never really considered joining a synagogue or community class before,” relates Michael from Thornhill. “Not that I wasn’t curious, but I just didn’t think I could fit it in. I received a message from a friend about an upcoming Zoom class, and decided to join. Since then I have been joining regularly. I can’t believe I didn’t make this a priority before. It is adding so much light and goodness into my life, and get the sense there is a community here that I can connect with and relate to. I can’t wait until this pandemic is over so I can join in person.”

“We are fortunate that even under the current conditions, we don’t have to reduce our Jewish studies,” expressed JRCC senior rabbi and founder Rabbi Yoseph Y. Zaltzman. “Whether classes and courses for adults or school programs for children, we can increase

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 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 in Torah learning, which gives solace to the individuals engaged in the study and brings peace and healing to the world at a time when it is so needed."

The JRCC Hebrew School is also offering a weekly live class for its students, focusing on a different timely topic each week, and plans are in place for a virtual graduation event at the end of the school year.

An updated schedule of classes with Zoom access information is available at jrcc.org/onlinetorah. The latest updates about the JRCC Hebrew School are available at jrccschools.ca.

Jewish Russian Community Centre of Ontario Еврейский Центр Русскоязычной Oбщины Онтарио

JRCC.HELP

Are you 70+?

LET US GET IT FOR YOU The JRCC is offering services to assist Russian-speaking* seniors stay at home during this difficult time.

Are you in need of groceries / medication or get to a doctors appointment? LET US HELP YOU. Call us at 416-222-7105x999 or visit us online at jrcc.help * This service is offered free of charge (aside from purchasing expenses) and is available to

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1) Russian-speaking seniors ages 70+ and

June 2020 / Sivan 5780

2) live alone or with no younger family members and

3) live in the areas of Major Mackenzie to Eglinton and Dufferin to Yonge.

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Divisiveness

and

Love

Simon Jacobson

T

he unprecedented coronavirus epidemic, along with all its unique challenges, has elicited a worldwide outpouring of love, support, and kindness; bringing to light what the human spirit is capable of.

At the same time, it has also exposed many of the underlying flaws of our society. When things are going well and our routines are in place, we often don’t recognize the deeper cracks. Our schedules and outside distractions conceal our often darker truths. When “regular” life has been disrupted, it exposes underlying truths, which offers us the opportunity to connect in far deeper and more meaningful ways.

One thing is for sure: Prosperity and comforts tend to intensify the divide between people.

In times of peace and comfort, natural apathy seeps back in, creating (or exposing) deeper schisms between classes, families, communities and individuals. Oppression of a people has the power to unite them. It elicits their vigilance and fortitude. It forces a crystallization of values and standards.

The Jewish people are a perfect example of this. Oppression did not allow them the free time and luxury to fight with each other, especially over petty matters. Unquestionably, there were many disagreements among Jews throughout history. Yet, they were overshadowed by a shared sensed of unity. It was only after the Emancipation of the Jews, and their growing freedoms and comforts, that brought on deeper divides.

Here is not the place to discuss the ironic paradox, why human comfort should cause more separation and misery, but the facts are the facts. I am not advocating pandemics and oppression (G‑d forbid), but rather pointing out the challenge of freedom and prosperity, and the opportunity that emerges from adversity.

What follows below is an account of one of the defining moments in my life that allowed me a glimpse into one of our greatest challenges today, divisiveness.

It happened a few years ago. I was invited to sit on a panel discussion at Touro Law School in Huntington, New York. The discussion was about some of the principles of Jewish faith including a dialogue on Moshiach and redemption (geulah). My co-panelists were two other Rabbis, one Orthodox and another Conservative. From the story you will see why

18

I don’t call myself an ‘orthodox’ Rabbi. Our mediator presented ten questions on the given topics to all three of us and we all responded to them in a cordial way.

After we finished answering the mediator’s questions, the audience was invited to ask their questions. We were in an auditorium filled with maybe three, four hundred people. A woman stood up in the back of the room and asked the following question. “I speak on behalf of the largest segment of Jews today, the 90% of the Jewish people who are assimilated and unaffiliated with any type of denomination.

Some of us question the existence of G‑d, many of us don’t go to any synagogue. Many are disappointed in their religious leaders and others are just plain apathetic. I want to know this: you Rabbis all talk so eloquently about a final redemption and a world that will be driven

by G‑d and spirituality in the quest for divine knowledge rather than material pursuits. I want to know what will happen to myself and 90% of Jews today who are totally non-observant and not committed to any mitzvahs or any of the Torah laws, what will happen to us if Moshiach were to come tonight?”

“Oh man, pretty good question,” I say to myself.

The order of response was first the orthodox Rabbi. He said four words: “G‑d will have mercy”… Subsequently, a resounding ‘boo’ arose from the entire crowd. Clearly they were not satisfied with his answer and found it condescending. This was not exactly a reverent

audience, you can imagine, so they didn’t mind booing a Rabbi. That’s what he said and that’s how they responded to his answer.

Then came the Conservative Rabbi’s turn.

He actually turned to me and said, “yes, I have the same question Rabbi Jacobson. What will happen to the unaffiliated?” The crowd laughed.

That would have been bad enough, but then he added the following. His voice dripping with cynicism, he said that he once heard in the name of one of the Torah leaders and scholars of the last generation (I won’t mention the name), that the Holocaust was G‑d’s punishment of the Jews for breaking Jewish law, particularly those in central Europe, France and Germany (where the reform movement was born, etc.).

And the Rabbi went on to list how every atrocity perpetrated by the Nazis was a result of another broken commandment. Their hair was shorn was because they didn’t cover their hair, their arms were hurt was because they didn’t put on Tefillin. Children were killed because they weren’t born in purity, etc. etc. “And so if the Messiah were to come tonight,” the conservative Rabbi turned to me and asked, “Is that what you believe will happen to 90% of the Jewish people, the people that don’t keep the Mitzvot, will they experience another holocaust?”…

His words were chilling — he had succeeded in unsettling the entire crowd and getting them riled up. A profound tension filled the air.

There are questions and there are questions.

This woman’s question was one of those moments of truth. Because ultimately her simple question

Tammuz 5780

perspectives

touches the heart of all of Judaism; it exposes what we really believe, it touches us all. And the Conservative Rabbi’s unnerving remarks only helped accentuate the issues at hand.

I must tell you that this was one of the most powerful experiences in my life. Imagine the scene of 400 stunned people sitting there waiting for my response. I sat there on the podium under those glaring lights, getting hotter under the collar. A thundering silence filled the room.

Clearly, this question went straight to people’s hearts. The question was provocative but to the point. And how?

As it came my turn to speak, every second turned into an hour. Frankly, I had no idea what I was going to say. One thing was for sure. I was not going to get away with some evasive cliché or humorous answer. This was a real moment of truth. Sometimes your entire life training is to prepare you to answer this type of question.

I knew that my response – especially in context of the other Rabbis… what shall we call it? — could make it or break it for hundreds of people.

So, what does one do in a time like this?

You pray that G‑d put the right words in your mouth. I thought to myself: How would Moses, the Baal Shem Tov, the Rebbe – all the true Jew lovers – what would they say to this question?

What would G‑d Himself say to this woman?

I prayed to G‑d to put the right words in my mouth. I took a deep breath and here is what came out of my mouth: “One of the Rebbes once said that if you are asked a question and you don’t have an answer you should tell a story and if that doesn’t work you should sing a song. I will try to tell a story and I hope this story answers your question and I won’t need to sing.

“In the 19th century there was a Rebbe that lived in a town in Russia, a great Rebbe, mystic and scholar, and very well respected. One Simchat Torah in 1887 the Rebbe spoke about the great virtues of simple folk. He spoke very highly about their special stature, and how they are in some ways even greater than the scholar and pious person. These were not just words.

Among the Rebbe’s close acquaintances was a secular, non-observant Jew. He was neither a scholar nor very pious, but the Rebbe spent serious time with him.

“Following the talk, one of the elder Chassidim came to the Rebbe and asked with respect. ”The

June 2020

Rebbe encourages us to ask questions, so I have a question. While I understand that a simple person has certain virtues, yet the way the Rebbe described it seems somewhat ‘stretching it.’ I respect the Rebbe’s choices but how is it that the Rebbe can justify spending so much disproportionate time with this fellow who is neither a scholar nor a pious man, when so many of his students and followers would give their lives to spend just a few minutes with the Rebbe, for wisdom, for inspiration.

“Knowing that this Chassid was a diamond merchant, the Rebbe asked him to bring several diamonds of different values so that he (the Rebbe) could choose the most precious one of the lot. It was a strange request but when the Rebbe asks, a Chassid complies though he didn’t know what the Rebbe was getting at.

He gathered several precious stones of different values and placed them before the Rebbe. The Rebbe chose the largest and brightest stone and exclaimed: “this is the most precious of the lot – am I right?!” The Chassid didn’t want to contradict the Rebbe so he remained quiet. But after the Rebbe insisted, the Chassid said, “well, that is not really the most precious one.”

“But the stone looks so beautiful and large” asked the Rebbe. The Chassid replied, “With all due respect Rebbe, you need to have a trained eye. The naked eye cannot tell the value of a stone, the cut, color, clarity and carat.” The Rebbe smiled and said to him, “With all due respect, if that is the case with stones, how much more so with neshamot, souls. The value of a soul is not what meets the eye, you need to have a trained eye, the naked eye can’t tell anything about neshamot.,” The Rebbe was telling him that he cannot judge the value of people.”

After telling this story, I continued: “There is no human being in the world that can measure souls because souls are not man made, they are divine. Therefore only G‑d knows the true nature of our souls, we humans don’t. I don’t know whose neshama is greater, whether it is yours (I pointed to the woman) or mine or someone else’s, or this orthodox Rabbi’s or this conservative Rabbi’s or anyone else in this room. Not only don’t I know, but it doesn’t even matter. It is not our business to know, judge or measure the value of souls. If we had to know the nature of the soul, we would have been told.

It is not our job and function to know. The

fact is that we all have neshamot and we do not know whose is greater. Sometimes the one with the greatest challenges is the one with the greatest soul.

“We know very little about a soul and its journey. Remember, none of us chose to be born into the families that we were born into. Why for instance, is one child born into a healthy, nurturing home, and another child is born into a dysfunctional, abusive home? Why is one child born into a home which provided the child with a strong spiritual education, one that offered a proud and educated Jewish influence, and another child is born into a home that provided no education, or a very negative and illiterate one? These are part of G‑d’s mysterious ways and only G‑d knows the answer to these questions. One thing is for sure: Each soul is pure and holy, and no one has the right or the knowledge to know the level of a soul. We cannot judge anyone, because we don’t know all the forces that have shaped their lives.

“None of us chose to be born into the families that we were born into. I didn’t choose my parents and the education and level of observance they provided me. You didn’t choose your family, and the 90% of the unaffiliated Jews that you described also didn’t choose. It is all driven by Divine intervention, G‑d chooses.

In other words, the type of education, the kind of family and environment that we would be exposed to is totally not up to us. We therefore cannot judge people and measure them.

“The only thing we could measure – even if we had that right – is: what did you do with the abilities and opportunities that were presented to you?

I continued: “One step further. It says in holy books that Moses was shown all the generations to come.

Moses is the first and greatest leader of the Jewish people, their ultimate shepherd, ‘roeh Yisroel.’ Before he passed away, G‑d wanted to show him the future generations so that he would have nachas (pleasure) to see how they would thrive under all circumstances. Of all the things he saw what impressed Moses most was the effort and commitment of the last generation. The Torah tells us that Moses is the humblest man that walked the face of this earth.

Why was he so humble? He was humble before our generation. When he saw this generation

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19

perspectives

– one so assimilated, so secular, a generation that grew out of generations who suffered so much – and yet there are Jews trying to connect to G‑d, that humbled Moses. This one tries to keep a Shabbos, this one tries to light a Shabbos candle, Yizkor on Yom Kippur, whatever. That humbled him.

“You know why? Because Moses’ generation was ‘enlightened.‘ They all witnessed and experienced miracles. The exodus from Egypt, the parting of the sea, revelation at Sinai, forty years of miracles in the wilderness and yet they were far from perfect. But this generation did not see miracles. It is a generation that has every reason to deny G‑d. A generation that followed the holocaust and before that, the pogroms in Eastern Europe, the Cossacks, and before that the Inquisition and the Crusaders. On and On, you name it – and still, there are people walking the streets of New York or Bangkok, Melbourne or Stockholm, Tel Aviv or Capetown, wherever it may be, and are aspiring and trying – that humbled Moses more than anything else.”

Then I concluded: “I don’t know much more than you do, and I don’t understand it all on a cosmic level, but in reply to your question, I can say this: I was taught by my Rebbes that if Moshiach is to come tonight, all of us, including the 90% unaffiliated will march with him. Indeed, people with the greatest challenges will march first – being the ones that made Moses humble. If Moshiach comes tonight, by tomorrow morning you and every person on this earth will recognize that Mitzvhs and Torah is the healthiest and best way for a person and a Jew to self-actualize and to live up to their divine calling and their highest potential.”

There was silent hush in the room after I finished speaking. I felt a very strong emotional reaction coming from the crowd, a powerful surge of electricity that was felt across the entire room. People were crying and the woman who asked the question came over to me in tears. It was amazing, beyond description. I was deeply moved and never forgot that evening.

I sincerely say this with all humility – because I know that my answer was not my own. I truly feel privileged to have a Rebbe who taught me how to answer this question. Without that I honestly believe that I would have had the same blank response as the other two rabbis did.

20

I must admit that I felt proud at that moment, and every time I think about that evening.

Not arrogant pride, but blessed pride. A pride that is mixed with deep sadness, because right here before my eyes I saw both the tragedy and blessing of our times. These two so-called Rabbis could not answer this earth shattering and life-defining question. If they cannot answer such a fundamental question, what are they doing to their constituents?! Without the basic understanding of the soul, are they truly able to foster love and respect for people that are not like themselves – people from other communities, people who may dress and behave differently, people who may go to other synagogues, unaffiliated Jews and so on?

The reason they could not answer the question is because they never learned about the neshama – the soul. They may know much about the Torah’s laws and dictates, but not much about the human spirit. The reason I was able to address the issue was not because of my innovation or creative skills, but because I was taught these principles. The indispensable value and sanctity of every individual soul – despite its challenges and opportunities – is the most fundamental principle in Judaism. This is what Torah is all about; everything else is commentary.

G‑d created the neshama. Each human being has a soul that is created in a divine image and all of us are trying our best through the information we have and through study and commitment to live up to it. Without knowledge or awareness of every soul’s value, there is no way that we could find ways to love each other unconditionally.

The mitzvah of “love thy fellow as yourself’ is only possible because we have souls that unite, and we are not just bodies that divide.

And this is precisely what is lacking today in our education system, including the education of many of our Rabbis. This is one of the reasons that I struggle with the title “Rabbi” and “Orthodox.” Because these names are labels that either don’t mean anything, or even worse. I don’t want to be stereotyped because of the behavior or ignorance of many so-called “Rabbis.”

We all are essentially souls of G‑d walking around in material bodies. Titles are not that important, especially titles that become bureaucratic and tend to obscure the truth.

Those two Rabbis were very nice guys. The

fact that they couldn’t answer the question was not due to their own fault. They were never taught this information. Even if they were aware of the concepts, for them it was only a concept, not a viable reality. And without knowing the reality of this fundamental principle, how could they ever communicate the message of Torah to the unaffiliated 90% (or whatever number it is) of the Jewish people. The answer is they don’t communicate it! They may communicate it to the other ten percent, their constituents, but this inherently creates an immediate separation between ‘us and them,’ so to speak, between this group and that group, because there is no spiritual common denominator between different types of Jews. Everyone is going their own way, completely oblivious that we are all interdependent souls, and each of us is incomplete without the other souls.

I repeat again: The only way to bridge and unite diverse people is through recognizing the sanctity and indispensability of each individual soul, regardless of background.

With the current upheavals, with our synagogues and schools closed, we have new opportunities to reach deeper and recognize the intrinsic connection of our souls. Despite our challenges, G‑d tells us that he does not ask us to accomplish our mission without giving us the abilities to do so. We have everything it takes to fulfill our calling.

Remember, we are all in the same boat.

We all face challenges. But we also have been given strength to face these challenges, and we do not come alone. We are like ‘midgets’ that stand on the shoulders of ‘giants’ – all the generations that come before us. With this enormous accumulative power we have within ourselves the ability to face – and overcome – all obstacles in our way.

Today, more than ever before, we have a historical obligation to create of pandemic of unconditional love and connection, demonstrating for all the world to see that each of us is an indispensable musical note in a grand cosmic composition. 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).

Tammuz 5780

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Certificate of Jewish Identity BASED UPON CAREFUL INVESTIGATION IT HAS BEEN DETERMINED BY OUR RESEARCHERS THAT

First / Last name Son of a (nee) DATE OF BIRTH: OCTOBER 23, 1948 IS JEWISH, AS HE WAS BORN TO A JEWISH MOTHER Our research was focused exclusively on establishing Jewish lineage and did not touch on any other possible halachic issues

THIS NUMBERED CERTIFICATE IS ON PERMANENT RECORD IN THE JRCC DATABASE, AND CAN BE VERIFIED BY CONTACTING THE JRCC OFFICE OR THE UNDERSIGNED RABBIS.

Rabbi Yoseph Y. Zaltzman

Rabbi Levi Jacobson

JRCC of Ontario - Senior Rabbi & Founder 416-222-7105 x 278

JRCC of West Thornhill-Rabbi 416-222-7105 x 240

www.jrcc.org/jewishidentity

jewishidentity@jrcc.org

Confirmation of your Jewish Identity?

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

Why is a Jewish ID important?

• Confirmation of Jewish identity is needed for a variety of circumstances, such as: Baby naming, Brit, Daycare, School, Bar/Bat Mitzvah, Marriage, Aliya, Burial plot, Funeral.

• 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.

• A permanent record with the JRCC Ontario, Canada.

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

24

Exodus Magazine

Sivan / Tammuz 5780

Sponsored by:

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

memorials

Our Deepest Sympathies to the families of: Alex Rzhevsky Alex Rivlin Manya Zelter Musia Winitskaia Klavdiya Barabash Esther Binson Nina Shapiro Revekka Pavolotsky Vitali Lukatsky Rosa Hiutin Miriam Flaumenbaum Frida Lidenberg Haim Peker Zilia Ozersky Sarra Veltman Anna Staroselsky Eugene Berkovich Klara Vainerovsky Mark Shikman Lidia Beloouchtehenko Michael Gorochowskij Stella Levin Levana Kriger Frida Lidenberg Chaim Tsalkind Sara Mishulovin Sophia Katz Sofia Abrashkevich Mendel Drizin Raisa Haya Fenster Reuven Shemesh David Sulsky Gregory Mirand Bella Treister

From the rabbis of the Jewish Russian Community Centre Rabbi Yoseph Y. Zaltzman (Senior Rabbi) Rabbi Levi Blau Rabbi David Davidov Rabbi Chaim Hildeshaim Rabbi Levi Jacobson Rabbi Shmuel Neft For all your family bereavement needs (funeral, Rabbi Avraham Weinstein unveiling, kaddish services, shiva, yahrzeit and Rabbi Avrohom Yusewitz memorial plaques) the JRCC rabbis are here to Avrohom assist you,Rabbi 24 hours a day. Zaltzman Services available Rabbi Mendel Zaltzman in Russian, Hebrew, English and Yiddish.

416.222.7105 x221 Rabbi Yisroel Zaltzman

June 2020

www.exodusmagazine.org

25

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LOCATIONS

LOCATIONS LOCATIONS “ JRCC Hebrew School was great“ for my kids. The program is ““

““

JRCC Hebrew School was great

JRCC Hebrew School waspay great amazing and theThe teachers for my kids. program is for my kids.

The program is and teachers pay close amazing attention to the each and every amazing and the teachers pay closeOverall, attention to kids eachhad and aevery child. my close attention to each and every child.

Overall, kids had a great time and my grew their child.

Overall, mygrew kids had a time and their Jewishgreat knowledge. already great time andI’ve grew their Jewish knowledge.

I’ve already signed for nextI’ve year!

Jewish up knowledge. already signed up for next year! signed up for next year!

- Isaac Salama - Isaac Salama

Signature: ______________ Date: _________

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

26

Exodus Magazine

- Isaac Salama

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.

North Richmond Hill North Hill BeynonRichmond Fields Public School North Richmond Hill 258 Selwyn Road

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

Maple

Maple

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

360 Thomas Cook Ave. Sundays: 10:00AM to 12:30PM Sundays: 10:00AM to 12:30PM

Concord Concord Concord

ForestRun RunPublic Public School Forest School Forest Run Public School 200Forest Forest Run Blvd.

200 Run Blvd.

200 Forest Run Mondays: 6:00PM toBlvd.

7:45PM Mondays: 6:00PM to 7:45PM Mondays: 6:00PM to 7:45PM

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

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

East Thornhill

East Thornhill East Thornhill 7608 Yonge St. Unit #3

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

North North YorkYork North York

18 Rockford Rd. 18 Rockford Rd. 18 11:00AM Rockford Rd. Sundays: 11:00AM to 1:30PM Sundays: to 1:30PM Sundays: 11:00AM to 1:30PM

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.

Sivan / Tammuz 5780

Wishes the entire Jewish Community a Happy Holidays!

Visit your local NOFRILLS store to find a large variety of fine Kosher products Carlo’s NOFRILLS: 6220 Yonge St. North York, ON M2M 3X4 Vince’s NOFRILLS: 1631 Rutherford Rd. Vaughan, ON L4K 0C1

OK

Anthony’s NOFRILLS: 1054 Centre St, Thornhill, ON L4J 3M8 Andrew & Shelley’s NOFRILLS: 270 Wilson Ave. North York, ON M3H 1S6

BREAKING NEWS!

To help our community deal with the financial fallout of the pandemic, Jewish Free Loan Toronto has created a new, emergency COVID 19 LOAN

Up to $8000 available completely interest-free APPLY NOW

• Phone interviews • Direct deposits into your accounts • Quick turn around

DONATE

If you need help paying for childcare, making up lost wages or compensation for any COVID related loss, we are here to help.

TO APPLY OR DONATE VISIT

www.jewishfreeloan.ca

416 635 1217 x 5269 | irakrush@jewishfreeloan.ca Charity Registration # 108122417 RR0001

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.

vwwc vwwc

TUESDAY

JUNE

9

Join us for a screening followed by a Q&A conversation at:

8:00PM

ZOOM Meeting ID:

416 222 7105 or

www.zoom.us/my/jrcchq Address correction requested

PM 40062996

Jewish Russian Community Centre of Ontario