Exodus Magazine - September 2020

#215 | September 2020 • Tishrei 5781

High Holiday Companion page 16

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Being both innocent and cunning seems impossible. The concessions entailed in the return to innocence seem to require a tremendous effort, even when the pain created by complexity is great. It is always impossible to solve one's life problems from within oneself, when innocence is but a desired value within an entire set of values.

In order to regain innocence we must turn to a supreme cause which is above and beyond the whole set of human values. Only an Archimedean point of leverage will disentangle this mess. A prisoner cannot free himself from prison. One can emerge from the labyrinth of existence only when one feels the presence of a Supreme Entity, for the sake of which one can give up on everything.

But beyond the point of concession there is another, deeper point: is there no inner contradiction in an innocent, simplistic approach to complex issues? Is it possible to achieve innocence only through demolishing, or ignoring, complexity?

In order to reply to this question we must first make a clear distinction between human acts and the emotions they create. The progress and development created by humans are positive, even necessary, and should not be ceded; but it must also not be allowed to foster self admiration, which is a kind of idol worship. It is this sort of emotions that create complexity and intricacy and threaten human psychological integrity.

The remedy lies in the awareness that despite human progress, independence and maturity, one still needs to rely on one's weakness and innocence. One still is as unable as ever to nourish one's own soul and direct the path of one's life from within, and always need divine assistance in order to live a good, true and full life. We desperately need innocence, and passivity, in order to absorb the absolute, super-human truth.

But changing the way we feel is not enough: emotions must be given an objective, intellectual basis. How can one remain innocent, while still retaining one's understanding of the complex world around him? In the final analysis, the relationship between innocence and complexity, unity and multiplicity, is the issue of faith in the one G‑d as against the great multiplicity of phenomena and myriad beings of this world. How can one adhere to G‑d's simple unity, without being swept by the things of this world?

The solution lies in the Chassidic worldview that says that Divine unity is to be found in every single part of our complex universe. Every place, every situation, every psychological and philosophical tangle can lead us to the Creator – because He is within it, because He is revealed within the multiplicity of hues and contradictions. All this multiplicity is but different aspects of one and the same thing, and are all revelations thereof.

This is also the solution of the problem of life vs. innocence. Because if everything that there is in life, all the seemingly contradictory manifestations, are only the unity within multiplicity, unity that encompasses all of life and is reflected in every one of its aspects.

The entire flow of human life, with all its beauty, are the revelations of the unity within multiplicity.

So the solution to the problem of innocence is not ignoring multiplicity but rather finding the unity within multiplicity. Innocence is not gained by waiving wisdom: true innocence can be found within disunion. Our task is to find the unifying principle of all of reality, and then everyone will see the multiplicity as parts of the one unity. And the very understanding that one cannot evade the One, Who is found in everything, is itself the key to wholeness and perfection.

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think! again.

September 2020 • Tishrei 5781

7

6 | JEWISH SOUL

Love and the New Year

8

10

10 | JEWISH THOUGHT

Not Beyond the Sea

In the holidays of the month of Tishrei, more than during the other days of the year, it is demanded of us to show love for our fellow man and for all of us to join together as one.

Moses sensed prophetically that in the future Jews would say that to find inspiration we have to ascend to heaven or cross the sea. It is anywhere but here. So it was for much of Israel’s history.

— From the Rebbe's letters

— by Jonathan Sacks

7 | LIFE ON EARTH

12 | ASK THE RABBI

Yom Kippur Without Guilt

Pregnant on Yom Kippur

The past is done with. What happened happened. A moment of time came as a lightning bolt out of nowhere, did its thing, and retreated back into the void. Life is about where you’re at right now.

I am pregnant and expecting to give birth around Yom Kippur. Am I still obligated to fast? It is important to discuss your specific situation with your local rabbi. Here are some general principles to consider.

— by Tzvi Freeman

— by Rabbi Yoseph Y. Zaltzman

8 | JEWISH THOUGHT

16 | HOLIDAY COMPANION

How much of your potential has been actualized? First you have to know how much potential you have. Do you know how much potential you contain? How deep is your soul?

A new and improved Holiday Companion for the upcoming High Holidays, featuring an overview, to-do list, step-by-step guide, and short, thought-provoking insights to enhance your holiday experience.

— by Simon Jacobson

— by Exodus staff

You at Your Best

September 2020

16

editorial jewish soul life on earth jewish thought ask the rabbi our community holiday companion simchas marketplace memorials

4 6 7 8 12 13 16 20 21 25

Rosh Hashana & Yom Kippur

exodusmagazine.org

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jewish soul

Love

and the

New Year

From the Rebbe's letters

T

he holidays of the comprehensive month, the month of Tishrei, more than during the other days of the year, it is demanded of us to show love for our fellow man and for all of us to join together as one.

Rosh Hashana is the day of the crowning of the King, the King of the world, when G‑d requests that we accept Him as our King, so that “there will be a King in Yeshurun.”

This comes about through “the heads of the nation gathered together, the tribes of Israel in unity.”

Before Yom Kippur, it is necessary to appease one’s colleague, so that during their prayers, the Jewish people will resemble the angels among whom there is no envy or strife.

On the festival of Sukkot, the concept of unity is alluded to by our Sages’ expression: “All Israel are fit to dwell in one sukkah.”

And on Shemini Atzeret, this theme is emphasized by our Sages’ statement that the Holy One, blessed be He, said: “Bring one bull and one ram, because it is difficult for Me to bear your separation.”

And this then receives even greater emphasis on the festival of Sukkot through the mitzvah “And you shall take for yourselves” the four species, whose symbolism is revealed in several sources — including the teachings of the one whose hillula is commemorated (see the series of discourses entitled VeKachah, 5637, ch. 7ff.). Why were these species chosen? Because each one of them alludes to the concept of unity. Moreover, it is necessary to bring them all together as one. (See the comments of Beis Yosef and Turei Zahav in the name of R. Menachem Rikanti.)

Although the etrog refers to those Jews who possess the virtues of both Torah study and the observance of mitzvahs; the lulav and the myrtles, those who possess the virtues of either Torah study and mitzvahs; and the willows, those who possess neither virtue — when they are brought together, the Holy One, blessed be He, says: “I shall ascend the date palm” this refers to the Jewish people.

“I shall ascend,” serves as an acronym for the names of the four species etrog, aravot (willow), lulav, hadassim (myrtle) (Zohar III, p. 283a, Tikkunei Zohar, Tikkun 13, et al.).

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who he is — except through borrowing from the remainder of the Jewish people, because each one is, from a certain perspective, more refined than his colleague and each one requires the other.

With blessings for a happy holiday and for success in bringing merit to people at large, that “they form one bond to carry out the will of our Father in heaven with a full heart.”

* * *

The reference to the entire Jewish people is reinforced by the preceding verse: “This is your stature, like a palm tree.”

It is possible to extend the literal meaning of the statement of our Sages cited above — that all of Israel are fit to dwell in one sukkah — and the conclusion (stated by Rashi, Sukkah 27b) that this teaches that a borrowed sukkah is acceptable, because it is only through lending each other their share in the sukkah, that each person would own a a small portion of the sukkah.

The rationale is that even with regard to one sukkah — i.e., the essential encompassing light from the infinite Divine essence as explained at the end of the discourse from my revered father-in-law, the Rebbe, included in the enclosed anthology— the Torah’s stipulation: “make for yourself,” i.e., “from your own resources,” has to be fulfilled.

This refers to a person’s Divine service in the observance of the Torah and its mitzvahs and the task of refinement. This allows for the possibility for us to “live in His presence,” with inner vitality (see the end of the enclosed maamar). Our Sages explained and made it known that a perutah’s worth will not be owned by anyone — regardless of

On the question of the custom of Chabad of not reciting selichot prayers after Tzom Gedalia, between Rosh Hashana and Yom Kippur, there is an illuminating statement by the Tzemach Tzedek to the effect that the days between Rosh Hashanah and Yom Kippur are a time for action. The meaning of it is that the verbal prayers of selichot should be reflected in actual deeds during these days, and in a growing measure, not only in quality but also in quantity. There is much more in the statement, which cannot be further expanded here, but essentially, the main purpose of the custom is to emphasize the need for action during these days.

Needless to say, when you find yourself in a place where the custom is to recite selichot, it is indeed proper to join with the rest of the congregation, especially as, in this case, the saying of our Sages, "Do not separate yourself from the community," applies. EM

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Tishrei 5781

life on earth

Yom Kippur Without Guilt Tzvi Freeman

G

et this straight: The past is done with. What happened happened. A moment of time came as a lightning bolt out of nowhere, did its thing, and retreated back into the void. Gone.

Life is about where you’re at right now.

Don’t waste a precious moment now messing around with what was then and exists no longer.

Memories, on the other hand, exist in the now. They haunt you, they nag you, they drag you down. They dictate who you must think you are and what you must believe you are incapable of.

But since they exist in the now, you can reframe them. Just rewrite the narrative, using the same elements, but leading along a different path. Like taking a long, wriggly string, and pulling it from the end to straighten it out. So too you can straighten out the story of how you got here.

Listen to the words of Rabbi Schneur Zalman of Liadi in chapter 29 of Tanya (italics are my own): You return with your heart.

And the heart has many facets and layers.

Everything is measured by who you are at this time in this place.

If now the fire of your soul is not burning bright, it’s time to return yet higher.

Who are you now, here, in this place? How much deeper has your heart become? How much higher have you learned to reach? And what are the memories that hold you down, prisoner to your past self?

So you were justified in what you did back then. It wasn't your fault. You had no other choice. You made the right decision, given the dark and smelly junk they were throwing at you. You didn't sin. You didn't sin.

Or maybe you did. We all have choices.

Maybe you took a bad turn.

Who cares? None of that matters. All that matters is where you want to get now.

What's holding you back from getting there? That you identify with the past.

Try this: Imagine you’re hurtling through distant space on a rocket ship. There’s a module attached that held fuel. It was real useful. In fact, it got you to this point. But it’s empty now.

So what do you do? You jettison it. And

September 2020

now you move even faster.

Or imagine yourself drifting above, carried in the basket of a hot-air balloon. All you had to do was cut the rope that tied you down, and you soared upward towards the heavens. But now, you’ve reached a plateau.

You’re no longer rising.

What do you do? You throw over a few sandbags, and rise yet higher.

Those sandbags were useful at one time.

Without them, you would have risen too high too quickly. But now, they’ve gained a new purpose. They’ve become a means for you to elevate yourself—by throwing them overboard.

Even your rebellion—maybe it came from outrage and indignation with hypocrisy. All your experiments with life—maybe they were part of your journey, your search for truth and meaning.

But now it’s time to move ahead. That indignation, that search, that struggle, it needs a new context. You need to see past the persona who did those things, you need to see inside. Because, otherwise, you’re stuck in the ditch at the side of the road.

You are a Lamborghini sitting still on the highway, because you haven’t noticed the rush-hour traffic has past.

You are the heir to a magnificent estate living on the street, because that’s all you know. That’s who you believe you are.

But you’re not. You are a divine soul.

And the only way to turn around your selfconcept is to look back in those memories, look deeper, with the maturity and depth of insight you’ve gained, to find within those stories an innocent child of G‑d, one who never really was any of those things you did—and to rescue that spark of innocence from there.

It will taste bitter. Those sandbags—they're holding you down. But only for a moment. A single tear of bitterness, and the sandbag falls to oblivion.

On Yom Kippur, a Jew says, “Master of the Universe, Infinite Light, You made such amazing creations, You are such mystery, so awesome, so beautiful—and yet You want to unite with puny, little me, regardless of all my flaws and failures.”

“Yes, I sinned. I was standing before You, and I was not aware. How could that be?

You were always there with me, and so I was with you. And I want to be always together with You.” You jettison your baggage and hurtle into deep space. 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

You

at Your

Best

Simon Jacobson

H

ow much of your potential has been actualized? As you may have guessed, this is a trick question.

Because we must first know how much potential we have before determining the amount that has been tapped. The real question then is: Do you know how much potential you contain? How deep is your soul? Or in the words of Alice’s Wonderland: How far down does the rabbit hole go?

This is not a mere academic exercise; it is the key to solving many if not most of our challenges and struggles. How many of our problems are a result of us feeling hopeless and demoralized due to a wrong or underestimated assessment of our true potential? How many of our concerns would be resolved if we knew that we had the resources and strength to deal with them?

Think of it this way: When faced with a dilemma, how much of the challenge is the issue itself and how much is it our confidence in our ability to find a solution? Who is in a better position to handle a predicament: One with more potential (but less awareness of his latent power) or one with more confidence and conviction (but with less potent fire-power)? All this underscores the critical importance of getting to know how powerful you actually are as opposed to how powerful you think you are.

Now imagine that you have one day a year when you can meet yourself face to face. A day when core soul is bared and you can see who you really are — not just who you think you are.

Wouldn’t that be something?

Well, we are indeed given such a day.

That day is called Yom Kippur. A day when we can travel into the innermost depths of our souls, and discover hitherto unknown recesses and dimensions that can empower you to achieve the seemingly impossible.

Yom Kippur opens up doors to the core of our inner souls, to our very essence, and how to channel those intimate powers into our daily lives and relationships.

The Kabbalists and Chassidic masters teach us that the soul as it were is comprised of five dimensions, one curled into the next: 1. The surface level of the soul is

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Nefesh – sensory life. The medical definition of biological life: a beating heart, a live brain, a breathing organism. In the language of he Kabbalistic sefirot — the functional lowest three sefirot, netzach, hod, yesod.

2. Layer two is Ruach – emotional life. The higher emotional faculties of chesed, gevurah, tiferet.

3. Neshama – intellectual life, chochma, binah, daat.

These first three levels are immanent, conscious and localized dimensions (kochos penimi’im). Then comes the transcendent, non-localized powers of keter (the crown above the head): 4. Chaya – transcendent life. Arich (the lower domension of keter).

5. And finally Yechida – oneness – the pure essence of the soul. Atik (the higher dimension of keter). Yechida, oneness, is the pintele yid – the inner dot, the purest point of your most intimate self. The inner child of innocence. Your core.

Our most tangible experiences are on the outer layers of the soul; what our surface senses and basic consciousness can perceive. But our truest and most meaningful experiences are on the inner levels of the soul, the deepest of them all – on the yechida level.

However, the deepest recesses of the soul are shrouded within its outer layers, which in turn are encased in the hard crust of the physical body and material universe.

Thus, we have three daily prayers (shacharit, mincha and maariv) corresponding to the first three conscious soul-dimensions (nefesh, ruach, nehsomo) which we can access in our daily life routines.

On Shabbat and holidays we add a fourth prayer (musaf), reflecting the transcendent chaya dimension accessible on these materiallabor-free days.

And once a year, all the layers are stripped and we experience the fifth dimension — hence the fifth neilah prayer at the conclusion of Yom Kippur — the oneness and unity of the innermost dimension of the soul, the holy of holies.

Like the high priest who entered the holy of holies only on the holiest day of the year, on Yom Kippur, the holiest part of each soul enters the holiest space in existence, and can access the innermost core of its being.

This is the story of our lives. We are born pure and innocent children. Children

Tishrei 5781

jewish thought

who dream enchanted dreams, believe that everything is possible and expect the most. Vulnerable children – unpolluted and uncorrupted. Then life’s challenges being to seep into our experiences. We slowly (some faster than others) learn about deceit, duplicity, disappointments and unrealized expectations. As the years roll on the outer layers of our soul and the body’s shell harden, innocence lost and expectations lowered. As we experience harsher realities many of our dreams and idealism wanes, until many of us come to a point of silent resignation, distracting ourselves with outer stimulation, anything that will relieve our existential loneliness. Some develop sharper tools like cynicism or worse.

As much as we crave intimacy which resonates deep within us, the sad fact is that sensory stimulation consumes our daily lives, obfuscating our innocent essence, to the point that our inner life is most often left wanting if not plain starving.

So is there hope? Can we reach our inner yechida? The answer is yes — on Yom Kippur. But it is not a simple process.

Entering the souls’ holy of holies is not a light matter. We don’t enter there at will and without great care. Being the purest place in your heart and the most intimate dimension of the soul, yechida (the holy of holies) is extremely sensitive. Every subtle move, even the slightest quiver, has a dramatic impact on that most tender of places in our psyches.

Observe a newborn child’s’ ultra sensitivity to touch and surroundings. [This is why abuse that touches our intimacy, especially as young children, has such devastating consequences]. By means of analogy: A strand of hair on your sleeve is harmless, but in your eye it is highly irritating. Our outer organs are protected from bacteria, but exposing our internal organs requires a highly sterilized environment. The subtler and purer the place, the greater the care necessary to preserve its pristine character.

But one day a year we are given the power to enter our holy of holies. And we enter with great care: We fast and suspend, as much as possible, our immersion in the material world. We spend the day in prayer and clothed in white – all to set the proper

September 2020

ambiance to enter the holiest place in our souls.

That one day is Yom Kippur – the day of the fifth dimension, when we celebrate yechida: The one and only day in the year when each of us has the power to access our innocence. On this day you can become like the High Priest and enter your own holy of holies.

On Yom Kippur you return to your child, to your innocence, to your purest place. But this time, the innocence and exuberance of the child comes joined with the seasoning and experience of an adult. [One of the most awesome sights is to witness the fusion of adulthood and childhood. Observe an elder who still maintains the twinkle – the spunk, enthusiasm and possibilities – of youth].

And therein lays the power of Yom Kippur.

Yom Kippur tells us that your intimate innocence is never lost. Perhaps concealed.

Maybe deeply concealed. Your child may be hiding. After your child has been hurt and disappointed, after he or she has seen how cruel people can be – your child goes into hiding. What emerges is an adult with a metal sheet of armor, an extensive and complex battery of defense mechanisms, protecting the vulnerable child from the pains of the world. Sometimes the child is so well concealed that the “mature adult” cannot even see his own child within.

But then we are given a day like Yom Kippur, when we are able to open the doors, and peer inside. And as we do – the child within is given the power, permission and strength to peer out back to us.

Can you see your child, your core, your yechida?

Even the most cynical among (and within) us has a pure side. Even the most jaded has a moment of truth. Yom Kippur teaches us the most vital message of hope: Never give up on your self – on your inner, pure self.

No matter how challenging your life has become, no matter how worn down you are, despite your bitter disappointments, losses and wounds – your inner yechida always remains intact.

Even if you give up on everything, never give up on that pure child that lies embedded

within you. That child – the holiest part of your heart and soul – may be your last vestige of your greatest potential, and the last refuge of hope.

If nothing else – one day a year hold on to what is most dear. Give your child, your soul, a chance to speak to you.

Cherish your child. Protect her. Nurture her tenderness. Above all, be kind to her.

After all, she is you – the best of you.

On a very basic level this awareness can change your every interaction, the way you look at others and the way you look at yourself.

Indeed, this Yom Kippur/Yechida outlook has transformed my life and my work. On a personal note allow me to share one of the most important lessons I have taken from the single holiest day of the year: To get beyond your own perceptions, expunge all judgment, and see the majesty in every soul’s journey.

I meet many people. A number of them come to me for personal advice and counseling. I have learned that one thing above all allows one the confidence to offer help — and to always have a positive outlook. And that is: to always look beyond the surface and see the beautiful soul in each person. Even before you begin speaking and interacting, seek out the pure and innocent dimension in the individual sitting before you, and make it your mission to do everything in your power to help that person recognize and access that force in his life.

This is how I was trained by my Rebbe — our Rebbe — to travel beneath the outer shrouds and seek out the inner core of each individual we encounter.

Imagine what our lives would be like were we to look at each other in this fashion — seeking out the best within every soul we meet; recognizing the best within our own souls.

With such an attitude imagine what the world would be like. 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).

exodusmagazine.org

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jewish thought

Not Beyond the Sea Jonathan Sacks

W

hen I was a student at university in the late 1960s – the era of student protests, psychedelic drugs, and the Beatles meditating with the Maharishi Mahesh Yogi – a story went the rounds. An American Jewish woman in her sixties travelled to north India to see a celebrated guru. There were huge crowds waiting to see the holy man, but she pushed through, saying that she needed to see him urgently. Eventually, after weaving through the swaying crowds, she entered the tent and stood in the presence of the master himself.

What she said that day has entered the realm of legend. She said, “Marvin, listen to your mother. Enough already. Come home.”

Starting in the sixties Jews made their way into many religions and cultures with one notable exception: their own. Yet Judaism has historically had its mystics and meditators, its poets and philosophers, its holy men and women, its visionaries and prophets.

It has often seemed as if the longing we have for spiritual enlightenment is in direct proportion to its distance, its foreignness, its unfamiliarity. We prefer the far to the near.

Moses already foresaw this possibility: Now what I am commanding you today is not too difficult for you or beyond your reach. It is not in heaven, so that you have to ask, “Who will ascend into heaven to get it and proclaim it to us so we may obey it?”

Nor is it beyond the sea, so that you have to ask, “Who will cross the sea to get it and proclaim it to us so we may obey it?” No, the word is very near you; it is in your mouth and in your heart so you may obey it. (Deut.

30:11–14) Moses sensed prophetically that in the future Jews would say that to find inspiration we have to ascend to heaven or cross the sea.

It is anywhere but here. So it was for much of Israel’s history during the First and Second Temple periods. First came the era in which the people were tempted by the gods of the people around them: the Canaanite Baal, the Moabite Chemosh, or Marduk and Astarte in Babylon. Later, in Second Temple times, they were attracted to Hellenism in its Greek or Roman forms. It is a strange phenomenon, best expressed in the memorable line of Groucho Marx: “I don’t want to belong to

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any club that would have me as a member.”

Jews have long had a tendency to fall in love with people who do not love them and pursue almost any spiritual path so long as it is not their own. But it is very debilitating.

When great minds leave Judaism, Judaism loses great minds. When those in search of spirituality go elsewhere, Jewish spirituality suffers. And this tends to happen in precisely the paradoxical way that Moses describes several times in Deuteronomy. It occurs in ages of affluence, not poverty, in eras of freedom, not slavery. When we seem to have little to thank G‑d for, we thank G‑d. When we have much to be grateful for, we forget.

The eras in which Jews worshipped idols or became Hellenized were Temple times when Jews lived in their land, enjoying either sovereignty or autonomy. The age in which, in Europe, they abandoned Judaism was the period of Emancipation, from the late eighteenth to the early twentieth centuries,

when for the first time they enjoyed civil rights.

The surrounding culture in most of these cases was hostile to Jews and Judaism. Yet Jews often preferred to adopt the culture that rejected them rather than embrace the one that was theirs by birth and inheritance, where they had the chance of feeling at home. The results were often tragic.

Becoming Baal worshippers did not lead to Israelites being welcomed by the Canaanites.

Becoming Hellenized did not endear Jews to either the Greeks or the Romans. Abandoning Judaism in the nineteenth century did not end antisemitism; it inflamed it. Hence the power of Moses’ insistence: to find truth, beauty, and spirituality, you do not have to go elsewhere. “The word is very near you; it is in your mouth and in your heart so you may obey it.”

The result was that Jews enriched other cultures more than their own. Part of Mahler’s Eighth Symphony is a Catholic mass. Irving Berlin, son of a cantor, wrote “White Christmas.” Felix Mendelssohn, grandson of one of the first “enlightened” Jews, Moses Mendelssohn, composed church music and rehabilitated Bach’s long-neglected St Matthew Passion. Simone Weil, one of the deepest Christian thinkers of the twentieth century – described by Albert Camus as “the only great spirit of our times” – was born to Jewish parents. So was Edith Stein, celebrated by the Catholic Church as a saint and martyr, but murdered in Auschwitz because to the Nazis she was a Jew. And so on.

Was it the failure of Europe to accept the Jewishness of Jews and Judaism? Was it Judaism’s failure to confront the challenge?

The phenomenon is so complex it defies any simple explanation. But in the process, we lost great art, great intellect, great spirits and minds.

To some extent the situation has changed both in Israel and in the Diaspora. There has been much new Jewish music and a revival of Jewish mysticism. There have been important Jewish writers and thinkers. But we still spiritually underachieve. The deepest roots of spirituality come from within: from within a culture, a tradition, a sensibility. They come from the syntax and semantics of the native

Tishrei 5781

language of the soul: “The word is very near you; it is in your mouth and in your heart so you may obey it.”

The beauty of Jewish spirituality is precisely that in Judaism G‑d is close. You do not need to climb a mountain or enter an ashram to find the Divine Presence.

It is there around the table at a Shabbat meal, in the light of the candles and the simple holiness of the Kiddush wine and the challot, in the praise of the Eishet Chayil and the blessing of children, in the peace of mind that comes when you leave the world to look after itself for a day while you celebrate the good things that come not from working but resting, not from buying but enjoying – the gifts you have had all along but did not have time to appreciate.

In Judaism, G‑d is close. He is there in the poetry of the psalms, the greatest literature of the soul ever written. He is there listening in to our debates as we study a page of the Talmud or offer new interpretations of ancient texts. He is there in the joy of the festivals, the tears of Tisha B’Av, the echoes of the shofar of Rosh Hashanah, and the contrition of Yom Kippur. He is there in the very air of the land of Israel and the stones of Jerusalem, where the oldest of the old and the newest of the new mingle together like close friends.

G‑d is near. That is the overwhelming feeling I get from a lifetime of engaging with the faith of our ancestors. Judaism needed no cathedrals, no monasteries, no abstruse theologies, no metaphysical ingenuities – beautiful though all these are – because for us G‑d is the G‑d of everyone and everywhere, who has time for each of us, and who meets us where we are, if we are willing to open our soul to Him. I am a Rabbi. For many years I was a Chief Rabbi. But in the end I think it was we, the Rabbis, who did not do enough to help people open their doors, their minds, and their feelings to the Presencebeyond-the-universe-who-created-us-inlove that our ancestors knew so well and loved so much. We were afraid – of the intellectual challenges of an aggressively secular culture, of the social challenges of being in yet not entirely of the world, of

the emotional challenge of finding Jews or Judaism or the State of Israel criticized and condemned. So we retreated behind a high wall, thinking that made us safe. High walls never make you safe; they only make you fearful. What makes you safe is confronting the challenges without fear and inspiring others to do likewise.

What Moses meant in those extraordinary words, “It is not in heaven…nor is it beyond the sea,” was: Kinderlach, your parents trembled when they heard the voice of G‑d at Sinai. They were overwhelmed. They said: If we hear any more we will die. So G‑d found ways in which you could meet Him without being overwhelmed. Yes, He is creator, sovereign, supreme power, first cause, mover of the planets and the stars.

But He is also parent, partner, lover, friend.

He is Shechinah, from shachen, meaning, the neighbor next door.

So thank Him every morning for the gift of life. Say the Shema twice daily for the gift of love. Join your voice to others in prayer so that His spirit may flow through you, giving you the strength and courage to change the world.

When you cannot see Him, it is because you are looking in the wrong direction.

When He seems absent, He is there just behind you, but you have to turn to meet Him. Do not treat Him like a stranger. He loves you. He believes in you. He wants your success. To find Him you do not have to climb to heaven or cross the sea. His is the voice you hear in the silence of the soul.

His is the light you see when you open your eyes to wonder. His is the hand you touch in the pit of despair. His is the breath that gives you life. EM 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.

future tense

MOSHIACH MUSINGS

One of the reasons why we do not blow shofar when Rosh Hashanah falls on Shabbat is based on the difference between Shofar and Shabbat. Maimonides explains that the Shofar helps to jolt us out of our reverie. The Shofar, in most years, and on the second day of Rosh Hashanah this year, is needed to shake us up.

There are certain times, however, when we need to be awakened not by the jolting sound of a Shofar, but by the loving caress of a day that is permeated with delight, joy, peace, rest and tranquility, the qualities of Shabbat.

On the first day of Rosh Hashana, our awakening can be in this peaceful, Shabbat manner.

In the prophecies discussing Moshiach's arrival, which will be heralded by the sound of a Great Shofar, we find two different scenarios. Sometimes Moshiach's coming is described as the culmination of numerous cataclysmic events that jolt us into realizing that a New Age is upon us. This can be compared to the wake up call the Shofar gives us when Rosh Hashana occurs on a weekday. Elsewhere, the prophets describe Moshiach's arrival into a world permeated with an atmosphere of peace, serenity and love. This can be compared to the spirit of serenity that encompasses us on Shabbat and the peaceful awakening we receive when Rosh Hashana falls on Shabbat.

All Rabbinic authorities are in agreement that through the terrible upheavals and catastrophes our people have suffered throughout the ages - and especially in our generation - all of the negative Messianic prophecies relating to suffering have already come to pass in the fullest measure.

We can now usher in the age of eternal peace just as we usher in this year's Rosh Hashana - in a spirit of tranquility and serenity.

ask the rabbi

Pregnant on Yom Kippur Rabbi Yoseph Y. Zaltzman

Q

I am pregnant and expecting to give birth around Yom Kippur.

Am I still obligated to fast?

First of all, I wish you congratulations on the good news and may the birth be in a good and auspicious time, in the right time, with health and happiness.

It is important to discuss your specific situation with your local rabbi before Yom Kippur in order to find our how they might or might not apply to you. I will provide some general principles to consider.

In general, as long as there are no risks associated with your pregnancy and your re feeling okay, you are most likely required to fast. The obligation to fast takes precedence over all other Yom Kippur observance – even if one has to lie down or sit without moving for most of the day in order to fast and thereby miss out on prayers or synagogue attendance. Attending synagogue and/or praying are of secondary importance in comparison to the biblical obligation to fast.

If you feel weak in the days leading up to the fast or during the fast itself, there are procedures by which you can drink and/ or eat while minimizing the transgression of Yom Kippur. I will lay out some ground rules, but again a rabbi should be directly consulted to evaluate your personal situation.

Like all other facets of life, the Torah proscribes a measurement for something to be considered “eating” according to Jewish Law – 1.26 ounces of food, or drinking a mouthful of liquid, within a short period of time. Therefore, if possible, one who must break the fast should eat and drink less than the above-mentioned amounts at intermittent intervals. Preferably, one should wait nine minutes between these snacks.

Obviously, if the medical condition does not allow for this intermittent snacking, the patient must follow the doctor's orders.

When one is required to eat, no Kiddush is recited on Yom Kippur, even when Yom Kippur falls on Shabbat. Before eating bread one must wash hands as is done throughout the year.

If you are required to eat on Yom Kippur due

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to medical reasons, do not attempt to fast.

The same Torah that commands us to fast on Yom Kippur tells us that guarding our health is far more important than any mitzvah.

In this situation, the mitzvah is actually to eat. In fact, there is an ancient machzor (High Holiday prayerbook) that contains the following special prayer to recite before eating on Yom Kippur: Behold I am prepared to fulfill the mitzvah of eating and drinking on Yom Kippur, as You have written in Your Torah: “You shall observe My statutes and My ordinances, which a man shall do and live by them.

I am the L-rd." In the merit of fulfilling this mitzvah, seal me, and all the ill of Your nation Israel, for a complete recovery. May I merit next Yom Kippur to once again fulfill the mitzvah of “you shall afflict yourselves [on Yom Kippur].” May this be Your will. Amen.

If Yom Kippur falls within the first three days after birth, a woman is considered 'in danger' according to Jewish Law and further leniencies would apply. Consult your rabbi if you find yourself in this situation.

I wish you a healthy and comfortable pregnancy. Make sure to drink and rest in the days leading up to the fast, and plan to take it easy and stay cool on Yom Kippur itself. You can use scented oils and similar things to prevent nausea.

I wish you a good and sweet year, a comfortable fast, and a healthy pregnancy and birth. 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.

Существует ли связь между тем, что делает человек, и реакцией Вс-вышнего? Например, может ли религиозный человек быть уверен, что его не коснутся никакие болезни или несчастья? Ведь он вроде бы выполняет заповеди, молится три раза в день, соблюдает кашрут, Шаббат и праздники. Но мы видим, что религиозные люди тоже болеют, не дай Б-г, умирают, разоряются и т.д. Иными словами, почему люди, соблюдающие заповеди и не соблюдающие их, страдают одинаково? Этот вопрос задавал еще Моше Рабейну. Он спросил: «Почему праведник тоже мучается?» Ведь, казалось бы, у праведеника в жизни все должно быть идеально. Именно так! Давайте теперь этот вопрос спустим до уровня 10-летнего ребенка. Родители требуют от ребенка, чтобы он хорошо себя вел, убирал свою комнату, был вежливым с окружающими, аккуратно выполнял домашние задания. А ребенок вернулся из школы и говорит маме: «Я не понимаю, я веду себя хорошо, но за какуюто мелочь учитель меня наказал. А другой мальчик ведет себя очень плохо, но ему все сходит с рук. Кроме того, он хулиганит, а его родители дают ему деньги, и он покупает себе мороженое. А я – в этом ограничен». Что Вы, как мама или бабушка, ответите своему ребенку? Я затрудняюсь ответить. Мальчик задает вопрос, очень похожий на Ваш. Сначала мы попытаемся ответить ребенку, а потом попробуем ответить и на Ваш вопрос. Как родитель, я бы сказал сыну: «Я прошу тебя прилежно учиться и хорошо вести себя во всех аспектах жизни не для того, чтобы ты получал за это награду. Дело в том, что так должен вести себя каждый ученик, каждый хороший мальчик. Но хочу тебя обрадовать...

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

Tishrei 5781

‫ב”ה‬

Our

SEPTEMBER 2020 | TISHREI 5781 COMMUNITY CALENDAR

SEPTEMBER2020 MON

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ELUL 18 FARBRENGEN See ad on page 15

13 16

PRE-ROSH HASHANAH KIDS PROGRAMS See ad on page 14

THU

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PRE-ROSH HASHANAH CHALLAH BAKE See ad on page 14

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ROSH HASHANAH

MON

21 MON

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FAST OF GEDALIA

YOM KIPPUR

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 .

LEARN & EARN

Torah study is one of the greatest avenues toward personal growth and a greater appreciation of and connection to our Jewish heritage. The challenge is that it can be difficult to dedicate the concentrated time required, especially for those without extensive independent Torah study experience. To support and encourage young men who are still completing their studies or just starting their careers carve out time for Torah study, the JRCC West Thornhill is piloting the Learn and Earn study program, where teens and young men receive a stipend for participating in a daily study session at 6am, followed by morning services. Space is limited. To sign up or for more information, contact Rabbi Levi Jacobson at jacobson@jrcc.org.

HIGH HOLIDAY PREPARATIONS

As this issue of Exodus goes to print, JRCC staff and volunteers are hard at work preparing for High Holiday services in a record thirteen locations in the GTA, and working hard to ensure the locations will be safe and allow for social distancing. At the same time, due to the fluctuating COVID-19 situation, several contingency plans are also being worked on to ensure that our community can celebrate the High Holidays. Should upcoming regulations cause a change in capacity or make some venues impractical, exact locations may change. Please stay tuned for updates. Even though the JRCC’s services always operate with an open door policy, everyone is encouraged to register this year whether you are purchasing tickets or now so that we can more accurately anticipate how many people will be attending each location. Reserve your seats at jrcc.org/HighHolidays or call 416.222.7105.

NEW YEAR BEGINS AT JRCC HEBREW SCHOOL

The new school year is starting at the JRCC Oscar Yolles Hebrew School, with new locations added in Woodbridge and Willowdale, as well as a Virtual Hebrew School operating exclusively online. Thanks to the preparation and hard work of the staff at the JRCC Hebrew School, students and parents are looking forward to a great year of fun and learning. Teachers and students anticipate another year filled with educational and fun-filled activities. Students will learn about the significance of the holidays through interactive activities and art projects, and use the acclaimed Aleph Champ system to learn to read Hebrew. The JRCC Hebrew School offers a friendly and stimulating Sunday and/or after-school program at eight locations throughout the GTA, and online. It’s not too late to sign up: Visit www.jrcc.org/hebrewschool for a list of times and locations.

CANDLE LIGHTING TIMES September 4, 2020

7:29 PM

September 11, 2020

7:16 PM

September 18, 2020

7:03 PM

September 19, 2020

after 8:02 PM*

September 25, 2020

6:50 PM

September 27, 2020

6:47 PM

September * = Light from 2020 a pre-existing flame.

20 AV FARBRENGEN

The 20th of Av (August 10, 2020) marked the yahrtzeit of the Rebbe’s father, Rabbi Levi Yitzchok Schneerson, a kabbalist and activist who devoted his life, and ultimately gave up his life, to preserving Judaism in the FSU. Rabbi Levi Yitzchak was Chief Rabbi of Yekaterinoslav (currently Dnepropetrovsk), and was arrested and exiled to Kazakhstan by the Stalinist regime as a result of his work to preserve Jewish life int he Soviet Union. The day was celebrated with a farbrengen, a Chassidic gathering for a special occasion, at the JRCC West Thornhill. The gathering was sponsored in honor of the birthday of Rabbi Levi Jacobson, director of the JRCC West Thornhill, making it even more auspicious since Rabbi Jacobson is named after the Rebbe’s father and his birthday falls on the 20th of Av.

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Photo of the Month

-ROSH HASHANAH E R P

Hebrew School directors meet to plan for the upcoming year and how to maintain strict safety precaution due to COVID-19.

JEWISH LENDING

LIBRARY

BY MAIL

Enjoy hundreds of Jewish Books with a few clicks! $6 per shipment or $30 for 3 months of unlimited shipments Includes the return Shipping label.

www.JrccEastThornhill.org/ShloimelesLibrary

CHALLAH BAKE

ROUND CHALLAH FOR ROSH HASHANA Baking challah for Shabbat and the holidays is a mitzvah and a unique spiritual experience for women.

Come bake traditional round challah in honour of Rosh Hashanah.

THURSDAY SEPTEMBER 17 8:00 PM At all JRCC Branches (covid pending)

Online

www.zoom.us/my/jrcchq

Birth Kit

p re -

PROGRAM For all the newborn Russian Jews

High Holi days for kids

Sunday, September 13 JRCC West Thornhill

MAKE YOUR OWN SHOFAR

Monday, September 14 JRCC Concord

PRE-ROSH HASHANAH PARTY

Wednesday, September 16 JRCC East Thornhill

PRE-ROSH HASHANAH FAIR

www.jrcc.org 14

Did you just gave a birth?

Did you become a grandparent?

Do you know any of your friends who just gave a birth?

JRCC is ready to deliver a baby package right to the house. It includes: baby diapers, body suits, napkins, baby cream, kids cup, baby powder, shower gel, Jewish soft toy, blessing for a child and a mother, Jewish educational book, baby blanket.

Contact JRCC office for more info

416.222.7105 ext.245

Tishrei 5781

ARE YOUR MEZUZOT AND TEFILLIN

Having a mezuzah protects and beautifies a home, imbuing it with holy energy and a Jewish atmosphere. But it is not enough to have something hanging on your door. The weather elements and age could render a mezuzah not kosher, taking away its spiritual value.

Call the JRCC office today, to get your mezuzot and tefillin checked.

Purchase MACHZOR in Russian, English and Hebrew.

Wide selection of books for sale

Call

416-222-7105

Chai Elul 18 Elul COVID PENDING

FARBRENGEN Celebrating the birthdays of the Baal Shem Tov and the Alter Rebbe.

SUNDAY, SEPTEMBER 6, 8 P.M. JRCC EAST THORNHILL, 7608 YONGE ST #3, THORNHILL, ON

JEWISH GRANTS IDENTITY

We all know this: life is expensive, and when choosing to start carefully observing traditions, those expenses can get even higher.

To help make the cost a bit lighter, the JRCC offers Jewish Identity Grants.

To learn more about these grants, visit

www.JRCC.org/chesed

September 2020

Faces of the Community ANNA TEPMAN Please tell us a little about yourself, your family history.

I was born in Odessa. After graduating in Obstetrics at the Odessa National Medical University, I worked as a nurse in a city hospital, and then for twenty-six years in a military hospital. My grandmother, aunt and mother always observed Jewish holidays, especially Passover.

Before Passover, we would bring flour to the home of one of our friends who baked matzah for all the Jews in the area. It always gave us great joy to receive the fresh, fragrant matzah and celebrate Passover.

Today I would like to tell you about the military history of my family. During the war, we were on one of the last ships to leave for evacuation to Siberia. My grandfather died there. The frost was so intense that the ground was frozen solid; we had to burn tires to thaw the earth so that we could bury him. We returned to Odessa as soon as possible – in 1944, when artillery discharges were still heard.

My grandmother had three sons and three daughters. The eldest son, Yakov Leizerovsky, was an engineer. After fierce battles for Odessa, the city was occupied by the Romanians. Yakov was left in the city to conduct sabotage operations behind enemy lines. The Romanians arrested him, attached a sign “Jew - Partisan” to his chest, and hung him. The neighbors told us about this when we returned from the evacuation.

My grandmother's middle son, Jozef Leizerovsky, was the deputy head of the special department of the NKVD (The People's Commissariat for Internal Affairs) in Nikolaev before the war. At the beginning of the war, he was drafted to the front. Letters from him came very rarely, and then we got a funeral notice. After the war, the NKVD received a letter by mail with his documents. The senders wrote that they found them in the insole of his boot. The NKVD of the Odessa region allocated a pension to the children, and the family was given an apartment.

Until recently, we did not know the details of his death. This past May, seventyfive years later, we learned about how my uncle Yuzia fought. Thanks to the sites “Memory of the People” and “His Battle Path,” created for the 75th anniversary of the Soviet victory, we gained access to information about the fate of many people, including my uncle. It turned out that he was the head of the Special Department of the NKVD of the 17th Guards Mechanized Brigade of the Southern Front, a member of the Community Party. Some of the entires in the website about my uncle include: Throughout the fighting, Lieutenant Leizerovsky showed diligence, skill and initiative in maintaining combat discipline and spirit in the brigade, which was of great importance in its successful advancement and organization of staunch defense.

In the offensive and breakthrough of the front line at Stalingrad, Leizerovsky showed courage and heroism.

In December 1942, at the patrols Bizyukovsky and Zarya, his brigade heroically fought against the advancing enemy tank units. With the aerial support, the command was able to organize a strong defense. As a result, the brigade stopped the enemy advance with a fierce battle at the Zarya crossing, and held their position for eight days, continuously repelling the Romanian tank attacks. In this battle, twelve mechanized guns and forty enemy vehicles were destroyed.

The brigade, in which Leizerovsky fought heroically, broke through the Romanian front on December 27, 1942, covered 200 km in four days of battle, capturing 2,850 Romanians, as well as warehouses with uniforms and food.

My uncle died on February 22, 1943 in the Matveyev Kurgan are of the Rostov region. He was 37 years old. In May 1943 he was posthumously awarded he Order of the Red Star.

The youngest son of my grandmother, Hertz (Grisha) Leizerovsky, was drafted to the front, where he was a driver for a senior officer. One day, he was driving with his commander and bent over to fix something. Looking up, he saw that his boss had been killed. He is the only son of my grandmother who miraculously survived.

His daughter left for Canada in the 1970s, invited her parents to join her there, and they, in turn, helped my family emigrate.

The fate of my grandmother's three daughters is as follows. The eldest, my mother, studied at the conservatory. Her husband, Ilya Tepman, my father worked in salvaging before the war, lifting sunken ships in Odessa. He was drafted in the first days of the war into the Black Sea Fleet as a radio operator, and participated in the defense of Sevastopol. In his final letter, written at the end of June 1942, he wrote: “The day will come when we will defeat the fascists and meet again in our pearl, in Odessa.” He believed in victory. He died on July 3, 1942 while defending Sevastopol. He was only 29 years old. My mother never remarried again – she kept the memory of her beloved husband.

The husband of the middle sister, Leo, was a career soldier before the war. He went to the front with the rank of captain and returned shell-shocked, but alive.

The husband of the third sister, Zinovy, took part in the defense of Leningrad during the war. He came from the front almost blind and covered in boils. He was an unusually kind, honest man, who served as a father figure in my life.

The memory of these terrible years is always in me. I want it to never happen again.

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Exodus Magazine Holiday Companion

ROSH HASHANA Sept 18-21, 2020

Jewish Russian Community Centre of Ontario

How to Rosh Hashana -do Pre-Holiday to

list

ce meals in advan al iv st fe e th e ods • Prepar Rosh Hashana fo l ia ec sp e th e has ht • Prepare/purc the second nig r fo it u fr al n aso • Have a new se ofar s to hear the Sh r an pl e ak m – s • Shofar plan hana (the Shofa as H sh Ro f o ay d bat). on the second day due to Shab t rs fi e th n o is not blown

Primary Observances: 1. Hear the Shofar on Rosh Hashana (on the second day only this year, due to Shabbat) 2. Festive meals during the evening and day on both days 3. Prayer, submission to the sovereignty of heaven

Friday, Sept 18 | 29 Elul ——————————————————— Eve of Rosh Hashana •

Special Selichot prayers – early morning, before morning services.

•

Annulment of Vows ritual – following morning services, or any time during the course of the day.

Rosh Hashana and Shabbat begin at 6:01pm ——————————— Candle Lighting at 6:01pm – Holiday/Shabbat candles lit by women and girls. Recite the two blessings: Blessing #1: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam asher ki-deshanu be-mitzvo-tav ve-tzvi-vanu le-hadlik ner shel Shabbat veshel Yom Hazikaron.

Blessed are You, L-rd our G-d, King of the universe, who has sanctified us with His commandments and has commanded us to light the candle of Shabbat and of the Day of Remembrance.

Blessing #2: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam sheheche-ya-nu ve-ki-yi-ma-nu ve-higi-a-nu liz-man ha-zeh.

Blessed are You, Lord our G-d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.

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Rosh Hashana is...

Rosh Hashana, as the name implies, is the “head” of the year, from which all the energy that flows through the rest of the year emanates – including our connection to the Divine and all the blessings we need for the year.

Rosh Hashana in Jewish History 3760 BCE: Birthday of humanity with the creation of Adam and Eve, and the first sin (of the Tree of Knowledge) and repentance on the same day.

2015 BCE: The Great Flood in the days of Noach ends.

1677 BCE: The Binding of Isaac, and the passing of his mother Sarah 1746: The Baal Shem Tov’s vision of Moshiach, during which he asked him when he would finally come.

His reply? “When your teachings are disseminated and revealed in the world, and your wellsprings spread to the outside,” a reference to Chassidic teachings.

For assistance in making your Rosh Hashana plans, including attending services, having someone blow the Shofar for you in your home, or any other assistance, visit jrcc.org/HighHolidays or contact the JRCC.

Tishrei 5781

Friday, Sept 18 (continued) A Good and Sweet Year. After the evening services it is customary to bless one another: “Leshanah tovah tikateiv v’teichateim – May you be inscribed and sealed for a good year!”

Rosh Hashana Dinner, first night •

Kiddush, followed by ritual hand washing.

•

Challah is dipped in honey.

•

Eat a sweet apple dipped in honey.

•

Other customary Rosh Hashana foods: The head of a fish, ram, or other kosher animal; pomegranate; carrot

Saturday, Sept 19 | 1 Tishrei ————————————————— Morning Services •

No Shofar, due to Shabbat.

•

Priestly Blessing during Mussaf after morning services.

Festive lunch meal. Challah is dipped in honey.

Candle Lighting after 7:16pm – Holiday candles lit by women and girls.

Light from a pre-existing flame. Recite the blessings – have in mind the new fruit when reciting blessing #2: Blessing #1: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam asher ki-deshanu be-mitzvo-tav ve-tzvi-vanu le-hadlik ner shel Yom Hazikaron.

Blessed are You, L-rd our G-d, King of the universe, who has sanctified us with His commandments and has commanded us to light the candle of the Day of Remembrance.

Blessing #2: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam sheheche-ya-nu ve-ki-yi-ma-nu ve-higi-a-nu liz-man ha-zeh.

Blessed are You, Lord our G-d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.

Rosh Hashana Dinner, second night •

After Kiddush, it is customary to eat a new seasonal fruit that we haven’t eaten yet this season.

•

Ritual hand washing. Challah is dipped in honey.

Sunday, Sept 20 | 2 Tishrei ————————————————— Morning Services •

Hear the sounding of the Shofar, in synagogue if possible.

•

Priestly Blessing during Mussaf after morning services.

Festive lunch meal. Challah is dipped in honey.

Tashlich service in the late afternoon near a body of water containing fish.

Rosh Hashana concludes at 7:14pm.

Havdallah is recited.

Spiritually Speaking Rosh Hashana marks the birth of humanity. Humanity was given the mission and the ability to conquer the earth. What is the meaning and purpose of this “conquest?”

The “conquest” is to elevate nature to the service of humanity – humanity as permeated with the Divine Image, by the soul, so that through us the Divine should permeate all of existence.

First, we have to conquer ourselves – the “earthly” and “beastly” within our own nature. Living a live that is in tune with the Torah – the practical guide in every-day living through which the material becomes permeated and illuminated with spiritual, Divine light.

Rosh Hashana is an introspective day to reflect upon how much our lives are permeated with Divine light, so that we can better “conquer” ourselves and the world with goodness and kindness.

The Moshiach Connection The shofar blasts on Rosh Hashana are associated with the coming of Moshiach, especially the long, extended blast at the end of each set.

The prophet Isaiah writes, “On that day a great shofar will be sounded, and those who are lost in the land of Ashur (Assyria) and those who are cast away in the land of Mitzrayim (Egypt) shall come and bow down to G-d on the holy mountain in Jerusalem.”

There are different ways we can get lost in the journey of life. Ashur means “bliss,” a reference to the luxuries and pleasures of prosperity we can get lost in. Mitzrayim means “constraints,” a reference to the various limitations, stresses and pressures that swallow us alive.

Both of these phenomena are burdens that hold us back from realizing our true spiritual potential, and both will be lifted with the sounding of the great shofar that will awaken us with the coming of Moshiach.

© 2020 Exodus Magazine, a project of Jewish Russian Community Center of Ontario.

416.222.7105 | jrcc@jrcc.org | www.jrcc.org. For more holiday information and content visit jrcc.org/Holidays.

September 2020

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‫ב׳׳ה‬

Exodus Magazine Holiday Companion

Yom Kippur Sept 27 - 28, 2020

Jewish Russian Community Centre of Ontario

How to Yom Kippur -do Pre-Holiday to

Primary Observances:

list r the fast

and afte e r fo e b r fo d o ook fo

•C

1.

r in

ty of wate n le p k in r d to • Make sure the fast the days before andles. repare Yizkor c

•P

No eating, drinking, wearing leather shoes, bathing, applying lotions/creams, or engaging in marital relations.

2. Prayers and supplications on behalf on oneself, one’s family, community, the Jewish nation and all humanity.

3. Focus on your soul connection and your future. Yom Kippur is a serious day, not a sad day.

Sunday, Sept 27 | 9 Elul —————————————————— Eve of Yom Kippur •

Immerse in a Mikvah to purify before the holy day

•

Perform the customary Kaparot ritual (early morning)

•

Lekach – it is customary to give and receive honey cake

•

Perform the symbolic malkut (lashes) ceremony

•

Eat two festive meals – one in early afternoon, one just before the fast

•

Bless the children with the Priestly Blessings before the holiday begins

•

Light Yizkor candles before Yom Kippur begins

•

Some have the custom of lighting additional candles

Yom Kippur begins at 5:49pm —————————————————

18

Yom Kippur is...

Yom Kippur is the holiest day of the year, when the essence of the soul shines and we are closest to G‑d – a day of atonement and becoming one with our Creator and our true selves.

Yom Kippur in Jewish History 1313 BCE: The receiving of the Second Tablets after the first ones were destroyed as a result of the Sin of the Golden Calf 410 BCE: Ezekiel’s vision of the Third Temple following the destruction of the First and Second Temple.

1973: Start of the Yom Kippur War

Did You Know?

When the Israelites inaugurated the First Temple (in 827 BCE), they held a festival that included Yom Kippur. They didn’t fast on Yom Kippur because King Solomon, who was a prophet, commanded them not to. A prophet cannot cancel a mitzvah, but can suspend a mitzvah as a one‑time exception.

For assistance in making your Yom Kippur plans, including attending services, arranging Yizkor services for your loved ones, or any other assistance, please contact the JRCC.

Tishrei 5781

Sunday, Sept 27 (continued) Candle Lighting at 5:49pm – Holiday candles lit by women and girls.

Recite the two blessings: Blessing #1: Ba-ruch A-tah A-do-nai E-lo-hei-nu Me-lech ha-olam a-sher ki-deshanu be-mitz-vo-tav ve-tzvi-va-nu le-had-lik ner shel Yom Ha-Kipu-rim.

Blessed are You, L‑rd, our G‑d, King of the universe, who has sanctified us with His commandments and has commanded us to kindle the light of Yom Kippur.

Blessing #2: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam sheheche-ya-nu ve-ki-yi-ma-nu ve-higi-a-nu liz-man ha-zeh.

Blessed are You, Lord our G‑d, King of the universe, who has granted us life, sustained us, and enabled us to reach this occasion.

Kol Nidrei The sublime, solemn prayer that welcomes Yom Kippur is chanted, with the holy ark open. Followed by evening services.

Monday, Sept 28 | 10 Elul —————————————————— Morning Services •

Yizkor remembrance prayer for departed loved ones is recited.

•

Priestly Blessing during Mussaf after morning services.

Afternoon Service Includes a moving reading from the Book of Jonah.

Neilah Prayer The sunset “closing of the gates” prayer that seals the Yom Kippur service.

Concludes with chanting of verses, blowing of the Shofar, and declaration of “Next Year in Jerusalem!”

Followed by evening services Yom Kippur concludes at 7:04pm.

Havdallah is recited. Kiddush Levana (Sanctification of the Moon) prayer.

We wish each other well and begin preparations for the upcoming Sukkot holiday.

Spiritually Speaking On Yom Kippur, we set aside the external trappings of what it means to be human being — eating, drinking, bathing, wearing leather shoes, etc. – and return to the essence of who we are: A Divine soul that existed way before this earthly, human version of ourselves.

Getting down to essences is the very definition of atonement. Our shortcomings are cause by our inability to reconcile our inner, spiritual selves with our worldly reality in a healthy way.

To compensate for that, we have this awesome day where we remove all the external trapping so the very mundane world in which we faltered.

We experience a place within ourselves that remains completely transcendent and pure. And, from there, we can reclaim our true selves, get in touch with it, and better re-integrate into our worldly lives.

The Moshiach Connection What will Yom Kippur look like when Moshiach comes? The Yalkut Shimoni states, “All the holidays will be nullified in the future except for Purim. Rebbe Eliezer says that even Yom Kippur will never be nullified, as the verse states ‘it is an everlasting statute.’”

We will fast on this day just as we do now, even though the world will be permeated with goodness. The purpose of this fast will be to atone for sins prior. Nevertheless, the other Yom Kippur observances, such as not wearing leather shoes, not bathing and the prohibition against marital relations, will be rescinded.

If the days of inauguration of the Third Temple falls during Yom Kippur, then on that Yom Kippur we will not fast, just as was done during the inauguration of the First Temple in the times of King Solomon.

© 2020 Exodus Magazine, a project of Jewish Russian Community Center of Ontario.

416.222.7105 | jrcc@jrcc.org | www.jrcc.org. For more holiday information and content visit jrcc.org/Holidays.

September 2020

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

MAZEL TOV!

IT’S A BOY!

to

Jacob Shamilov Nathan Yisrael Goglidze Eugene Elias DeVos Felix Zev Miller

Rabbi Avrohom and Sarale Zaltzman

IT’S A GIRL!

Alice Ann Zephrani Ariel Novik Fraida Ceitlin

On the Upsheren of your son PINCHAS

UPSHERNISH! Netanel Faynberg Pnchas Zaltzman

BAR-MITZVAH!

Ariel Zavlounov Danel Eliyahu Zaltzman David Yehudah Rosenbaum Michael Pushkantser

With best wishes from the Rabbis and staff at JRCC.

BAT-MITZVAH!

MAZEL TOV!

Daniella Shtern

ENGAGEMENT!

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Avi Kurtach & Sara Master

Dovid and Yehudis Fainberg

MARRIAGE!

Shalom Lipovenko & Chani Smoller Jacob Khazmanovich & Paige Kanarinsky

Wishing you much health, happiness and nachas, from the rabbis of the JRCC

on the Upsherin of their son NETANEL!

Rabbi Yoseph Y. Zaltzman (Senior Rabbi) Rabbi Levi Blau Rabbi David Davidov Rabbi Chaim Hildeshaim Rabbi Levi Jacobson Rabbi Shmuel Neft Rabbi Avraham Weinstein Rabbi Avrohom Yusewitz Rabbi Avrohom Zaltzman Rabbi Mendel Zaltzman Rabbi Yisroel Zaltzman

We wish Neti to continue on the path of the Torah to Chupa, good deeds and bring only nachat to his parents and relatives.

The rabbis and staff of the JRCC.

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Sponsored by:

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Our Deepest Sympathies to the families of: Raisa Shilon Leonid Zaitsev Shawna Ross-York Max Zak Boris Livshits Peysya Perelman Gena Tzukerman Yehudis Baila Janowski-Bernstein Sofia Kaidanov Nadia Agarunov Otilia Blumenfeld Ida Shvarts

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 Rabbi Avraham Weinstein Rabbi Avrohom Yusewitz For all your family bereavement needs (funeral, Rabbi Avrohom Zaltzman unveiling, kaddish services, shiva, yahrzeit and memorial plaques) the JRCC rabbis are here to Rabbi Mendel Zaltzman assist you, 24 hours a day. Services available Rabbi Yisroel Zaltzman in Russian, Hebrew, English and Yiddish.

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Tishrei 5781

Sponsored by:

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It is with great sadness that we announce the unexpected passing of our dear beloved

‫ב"ה‬

JEWISH RUSSIAN COMMUNITY CENTRE OF ONTARIO EВРЕЙСКИЙ ЦЕНТР РУССКОЯЗЫЧНОЙ ОБЩИНЫ ОНТАРИО

SOFIA PORETSKAYA on July 3,2020

Mezuzah & Teffilin Checking by a certified scribe

Sofia (Sonechka) will be greatly missed by her grandson Daniel in Chicago, Nina and Oleg Livshin and their family, Alexandra and Sheldon Samuels, Shura and Itzak in Israel, Ida Poretsky, Natasha Daman, Angelica Varum and Leonid Agutin, Liz Varum, Lubov Varum, Michael Varum and his family, Irene and Joseph Daman, Asia and Ron Sharet, Alla and Vlad Ostrovsky, Families in St.Petersberg, Moscow and Lvov and her friends in Toronto.

Mezuzot, teffilin, talitot and other Judaica are available for sale at the JRCC Bookstore.

We will greatly miss you Sonechka! You will always have a very special place in our hearts!

For more information call 416-222-7105 | www.jrcc.org/mezuzah Drop-off and pickup at 5987 Bathurst St., Unit 3

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WIDE SELECTION OF JEWISH BOOKS IN ENGLISH, RUSSIAN & HEBREW WE ALSO SELL TALLIT, TEFFILIN AND MEZUZOT.

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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

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

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

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

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

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

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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.

Tishrei 5781

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• 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.

MA JOR IE NZ M AC K E

High Holidays JEWISH RUSSIAN COMMUNITY CENTRE OF ONTARIO

2 R RUTHE

3

FORD

4

Рош Ашана / Йом Кипур

2020/5781

407 YONGE ST

KEELE ST.

DR

BATHURST ST

DUFFERIN ST

1

ЕВРЕЙСКИЙ ЦЕНТР РУССКОЯЗЫЧНОЙ ОБЩИНЫ ОНТАРИО

CENTR

6

E ST

JANE ST.

400

5

7 S STEELE

8

AVE

9

BATHURST ST

10 AVE FINCH

ARD SHEPP

11

12 AVE

401 WILSO

N

13 LAWRE

NCE

Welcoming Atmosphere, Instructional Services English, Russian & Hebrew Prayerbooks Family-Friendly, Children’s Program

Thirteen Locations in the GTA

Jewish Russian Community Centre of Ontario

Rosh Hashana: Sept. 18 - 20, 2020 • Yom Kippur: Sept. 27-28, 2020

1

JRCC OF WOODBRIDGE Rabbi Avrohom Yusewitz Vellore Village Community Centre, 1 Villa Royale Ave.

2

RICHMOND HILL/MAPLE Rabbi Avrohom Zaltzman CHAT North, 50 Marc Santi Blvd.

3

CONCORD Rabbi Avi Weinstein 411 Confederation Pkwy., #14

4

THORNHILL WOODS Rabbi Chaim Hildeshaim North Thornhill Community Centre, 300 Pleasant Ridge

5

WEST THORNHILL Rabbi Levi Jacobson Cente for the Arts, 525 New Westminster Dr.

6

EAST THORNHILL Rabbi Mendel Zaltzman 7608 Yonge St., #3

7

SOUTH THORNHILL Rabbi Levi Blau 1 Cordoba Dr. (Party Room)

8

NORTH YORK Melekh Brikman 175 Hilda Ave. (Party Room)

9

NORTH YORK Rabbi Shmuel Neft 18 Rockford Rd.

10

GORSKY COMMUNITY (SFARAD) Rabbi David Davidov 465 Patricia Ave. (Downstairs)

11

WILLOWDALE Rabbi Yisroel Zaltzman 5700 Yonge St., Unit G1

12

BATHURST & SHEPPARD Roman Goldstein 4455 Bathurst St.

13

BATHURST & LAWRENCE Mordechai Natarov 3174 Bathurst St.

For tickets and info:

*Addres s not fina es are l due to Covid-1 9

416-222-7105 or jrcc.org/HighHolidays Address correction requested

PM 40062996