Exodus Magazine - October 2020 by Exodus Magazine

#216 | October 2020 â&#x20AC;˘ Cheshvan 5781

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think! again. October 2020 • Cheshvan 5781

5 | JEWISH SOUL

Perpetual Positivity

8 | JEWISH THOUGHT

Radical Uncertainty

Just as Torah study is equivalent to and leads to of all the mitzvahs, so, too, the happiness associated with the Torah is equivalent to and leads to the happiness associated with the mitzvahs.

There is something very strange about the festival of Sukkot: On the one hand, it is the festival supremely associated with joy. Yet what it recalls is one of the more negative elements of the wilderness years.

— From the Rebbe's letters

— by Jonathan Sacks

6 | LIFE ON EARTH

10 | JEWISH THOUGHT

The Land in Four Dimensions

Mighty Lessons from the Humble Sukkah

The four different plants represent the four different geographical areas in the Land of Israel, speaking for and symbolizing those regions to which each plant is specifically connected.

Some are predicting the imminent fall of the United States as a superpower – the latest of many empires that have risen and fallen throughout history.

— by Adin Even Yisrael (Steinsaltz)

— by Simon Jacobson

7 | JEWISH THOUGHT

12 | ASK THE RABBI

The walls of the Sukkah are emblematic of a Divine embrace. What does this teach us about love, and how a hug differ from other expressions of love?

Why is the poor pig given such a bad rap in Judaism? Of all the nonkosher animals, why is the pig singles out at the primary example? Is it more unkosher than other animals?

— by Yosef Y. Jacobson

— by Rabbi Yoseph Y. Zaltzman

Anatomy of a Hug

Pigs Don't Fly

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There may soon come a day when humanity makes the unimaginable technological advancement that will enable us to produce time. Today, we exert the vast majority of our energy to get the mundane things — work, finances, chores — out of the way, in order to make room for important things — family, friends, study, meaning, self-discovery — whose time may never come. But tomorrow we will have the freedom to pursue the beauty of life without the imposing deadlines of modern living looming over us. We will focus our energies on pursuing meaningful life, and utilize synthetic time, manufactured by quark physicists in nuclear laboratories, for the mundane. Perhaps. The truth is that we already possess the potential for such technology. In general, life is experienced as an overwhelming array of fragmentation, flowing from one event to the next, one day to the next,without any sense of continuity, control or causation. We intuitively sense that life is precious, that it offers an opportunity to contribute something unique to the world, but worldly exposure serves to desensitize us to our personal mission; we are too busy treading water and staying afloat to realize that we could learn to swim or fly instead. On the one hand, we yearn to transform this existential paradox and transcend it. On the other hand, we feel the need to keep moving madly in all directions, either because we are afraid to admit our ineptitude or too foolish to recognize the truth. Time after time, we find ourselves reacting to sudden circumstances, somehow surprised by the fate that we ourselves have generated. This is true of us as individuals, in the way we view our private lives, as well as the course of humanity in general, in the way we view our collective history and sense our common future.

Creating mastery over time, and thereby over life, is to see the inherent value of each and every moment as a newly created, living opportunity, implying that even seemingly mundane activities can be infused with meaning and inspiration. The ability to live this ideal depends on the strength of our determination to confront life using our faculties of memory and imagination. Memory deconstructs past experiences to determine what was right or wrong, while imagination makes adjustments to confidently plot a new course for the future. But these forays into the periscope of time, whether backwards or forwards, need to be controlled to be effective. When time is set aside for constructive reflection or pondering the future, then it is effective, and is itself an example of living in the moment - because it is what that particular moment demands. But when thoughts of past reflection and future pondering creep up on us, bringing with them regret, doubt and uncertainty, then it can be distracting and even destructive. The passage of time is a relative phenomenon; is it really time that is passing or flying by, or is it we who are passing by time, missing opportunities to do the necessary good that will revolutionize our lives and the collective life of the entire world? The gift of time is not subject to the limitations that our perception of it suggests. Deconstruct the yesterday, rebuild the tomorrow and live today. In our memory of days past and bygone eras, and in our imagination of days to come — and even more so in the present that is created at every single moment — we have the potential to transcend the constraints of time, and boldly go where no one has gone before. If only we could find the time.

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jewish soul

Perpetual Positivity From the Rebbe's letters

ust as Torah study is equivalent to and leads to the observance of all the mitzvahs, so, too, the happiness associated with the Torah is equivalent to and leads to the happiness associated with the mitzvahs. Divine service with happiness and gladness of heart breaks through all the constraints and limitations that exist, both on this earthly plane and Above. It distances a person from worldly desires and nullifies heavenly judgments against him. And then, “in the light of the King’s countenance, there will be life.” With the conclusion of the festive days of Rosh Hashanah, Yom Kippur, Sukkot, Shemini Atzeret, and Simchas Torah, a Jew must return to ordinary weekdays, and, moreover, ordinary weekdays of the winter, where there will be almost half a year without festivals. He must therefore take with him “provisions for the way,” powers and Divine influence that will endow him with the potential that when fulfilling the commandment: “And Yaakov went on his way,” he will be able to proceed confidently, even though “all ways are presumed to be dangerous.” For this purpose, on the day of Shemini Atzeret, all of the general Divine influences of the month of Tishrei are gathered together and collected. And on Simchas Torah, there is the beginning of the revelation and the drawing down of these energies. As a result, it will be easier to express all the good resolutions taken during the month of Tishrei in positive activity throughout all the days of the entire year. In particular, the rejoicing connected with the Torah on these days will lead to the rejoicing associated with a mitzvah during all the days of the year. And as a consequence, all of the limitations, obstacles, and hindrances to the study of the Torah and the observance of the mitzvahs will be removed. For Simchas Torah represents the highest encompassing light which includes all the other general encompassing lights of the month of Tishrei. On this basis, it is understandable that we find two seemingly contradictory points with regard to Shemini Atzeret and Simchas Torah:

October 2020

nature, it cannot be included in the enumeration of the mitzvahs, following a similar line of thinking as Rambam writes with regard to the general mitzvahs. And according to the opinion that it is merely a custom, the explanation is similar to that given with regard to the hakkafot dancing with the Torah. May G‑d enable us to merit that this happiness reach even the lowest powers of the soul, enabling us to make a firm resolve and decision to accept the yoke of G‑d’s sovereignty through establishing fixed times for Torah study, the observance of the mitzvahs, and Divine service of the heart, and bring these resolves from a state of potential to actual practice. Then, as my revered father-in-law, the Rebbe, concludes in his discourse: “The light that is good will be drawn down in vast goodness, both material and spiritual.” EM

a) It is Jewish custom—and Jewish custom has the power of Torah Law—to celebrate at this rejoicing more than during Simchat Beit Hasho'eivah (the water drawing festivities) and more than during the celebrations of festivals in general. b) Celebration on the festivals is a positive commandment of Scriptural origin. The extra happiness experienced on the festival of Sukkot—which also includes Simchat Beit Hasho'eivah—is explicitly mentioned in the Scripture. And so is the happiness associated with the observance of a mitzvah. The concept of celebration on the final day of Sukkot, i.e., Shemini Atzeret, in contrast, is derived only through the non-literal technique of interpretation referred to as derush. (It is understood that is impossible from this to derive the concept that the day mandates extra rejoicing.) And according to some, there is no Scriptural obligation at all.

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The explanation is that one concept complements the other. Since this happiness is of such a sublime and general

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made you think

The Land

Four Dimensions

Adin Even Yisrael (Steinsaltz)

general premise of the holiday of Sukkot is holding and shaking the four kinds of plants. (We call it Lulav after the most prominent one, which we say a blessing over, even though there are four different plants). The symbolism of these four plants is found in very old sources, and everybody who has ever heard a sermon from a rabbi has heard about the Lulav and what kind of person it symbolizes. There’s another way of looking at it wherein the four different plants represent the four different geographical areas in the Land of Israel, speaking for and symbolizing those regions to which each plant is specifically connected. The etrog is subtropical and grows in the flatlands – the Shephelah – so it represents this part of the country. The myrtle grows on the hills and the mountains, thriving in the cooler altitudes where it would wither

at sea-level. Myrtle grows wild or can also be cultivated in the hilly regions. Both these types of plants continue to grow in these areas where they are traditionally found. Now, the aravah, the willow, represents the streams along which it always grows. That’s another part of the country – it’s another quality of the country, where the willow grows wild. It isn’t usually planted, but instead crops up wherever the flowing water is. The willow is used for many purposes, but isn’t generally known for any particularly striking quality. But it is the thing that adorns the streams of every country, including of Israel. And then comes the lulav: the palm tree. The palm tree grows, usually, in an oasis. It’s said of the palm tree that its legs are in heaven, because they are always connected to water below, and its head is in hell, because it grows in such hot, arid places – at least, it

does in the hotter areas of Israel. Palm trees don’t grow so well in other places, and the fruit it bears isn’t as good when out of its preferred climate. The good palm fruit is from the hot parts of Israel, in the low hot lands which have water and heat. In this sense, the four different kinds of plants symbolize the qualities of, and represent the regions of, Israel. Each of them is part of the country, each of those pieces speaks to one part of the country. In putting them together we are connecting the whole land into one bundle that we can hold. EM Rabbi Adin Even-Israel Steinsaltz of blessed memory is internationally regarded as one of the leading rabbis of the last century. The author of many books, he is best known for his monumental translation of and commentary on the Talmud. To learn more visit his website, steinsaltz.org.

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jewish thought

Anatomy

of a

Hug

Yosef Y. Jacobson

he walls of the Sukkah are emblematic of a Divine embrace. What does this teach us about love, and how a hug differ from other expressions of love? The first is through words of affection. The three simple words "I love you," when uttered sincerely, may have a transforming impact on peoples lives. A second, more powerful expression of love is a kiss. A genuine kiss contains an extraordinary energy and serves as the medium for communicating a deeply intense feeling that may not be grasped in words. A third, perhaps even more powerful expression of love comes in the form of a gaze. Two people in love can gaze at each other for long periods of time without uttering a sound. There is something of your soul that you can communicate to another human being exclusively through your eyes. A fourth universally accepted method of expressing love is by means of an embrace. When it is authentic and not just for show, a hug demonstrates a solid and profound bond existing between the two people embracing each other. Which of these four forms of love do children cherish most? Children enjoy being spoken to (to, not at). They certainly take pleasure from being kissed and being looked upon with tender affection. Yet, more than anything, most children, especially infants, cherish being hugged. When our children hurt themselves or destroy our homes and then break out in tears, they come running to their parents for a big and long hug to calm them down and to restore their confidence. What is the secret of the hug? What is its power? Two significant features set apart an embrace from the other three "love communicators." All the above-mentioned forms of expressing affection are directed primarily toward the face of the beloved one. You speak to one's face, you kiss one's cheeks or lips, and you gaze at one's eyes. An embrace defines as its target the nape and back of the one being embraced. One more feature that distinguishes an embrace from other love communicators is the firm physical bond that characterizes a

October 2020

delicious hug. When I utter words of love to you, when I gaze at you, even when I kiss you, I am not holding on to you; if you want to move away from my kiss, it's your choice. But when I embrace you, even if you wish to escape my embrace, you remain "trapped" in my gripping hug; I don't let you tear yourself away from me. Now, once we grasp the spiritual energy behind a hug, we will see how these two unique characteristics of an embrace - its target being the back and its gripping hold on the embraced one - are interdependent upon each other. There are two forms of love â&#x20AC;&#x201D; reciprocal love and unconditional love. The first is directed to the face of the beloved one; the second is directed to the back of the beloved. I may love you because of what I receive in return for my relationship with you. I may love you because of what I receive in return for my relationship with you. You may be wise, deep, sensitive, kind, beautiful, humorous, challenging etc. - qualities expressed in and through your face, your eyes, ears and mouth and general look - and I love you because of these or other tremendous qualities that enrich my life. This is the type of love communicated in words of affection, or in a kiss or in a silent, romantic gaze, all of them directed toward the face of the beloved one, the primary location of reciprocity. When I express my attachment to you in these three or other forms, I am essentially stating that I cherish you because of your face, because of your qualities and virtues that enrich the caliber of my life. Without you, life for me is that much more empty, boring and directionless. This love is not an illusion or a myth. It may be deep and powerful and can bestow upon you a life of blessings and fulfillment. Yet it is

conditional on the reciprocity of the beloved one. As long as you are here for me, I am here for you. In essence, I love you because I love myself, and you make my "self" so much deeper and happier. Yet there is a far deeper love - the love demonstrated in an embrace, in which my arms encircle your back. The hug represents an unconditional, unqualified and absolute love. It is not about your face, it is about your back, a space lacking the opportunity for meaningful reciprocity. I don't love you because of me; I love you because of you. You may not give me anything in return for my love, you may even want me out of your life, but I still love you with all my heart, because my soul loves your soul. That is why children, perhaps more than anything else, need their parents to embrace them. What they are searching for more than anything is the affirmation that the validity of their existence has not been compromised. They are yearning to hear the message that their value is not dependent upon them being perfect and impeccable, but that their dignity is absolute and eternal. "Teach me," asks the child, "that you love me unconditionally because of who I am and not because of what I achieve." Your dignity stems from your very being. Even when you will fall in life and bleed badly, your very being and identity is sacred and indispensable. EM Rabbi Yosef Yitzchak (YY) Jacobson is one of Americaâ&#x20AC;&#x2122;s premier Jewish scholars in Torah and Jewish mysticism. He is a passionate and mesmerizing communicator of Judaism today, culling his ideas from the entire spectrum of Jewish thought and making them relevant to contemporary audiences. Rabbi Jacobson founded and serves as dean of TheYeshiva.net.

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Radical Uncertainty Jonathan Sacks

here is something very strange about the festival of Sukkot. On the one hand, it is the festival supremely associated with joy. It is the only festival that mentions rejoicing: “And you shall rejoice before the Lord your G‑d seven days” (Lev. 23:40). In the Torah as a whole, joy is mentioned not at all in relation to Rosh Hashanah, Yom Kippur or Passover, once in connection with Shavuot and three times in connection with Sukkot. Hence its name: the festival of our joy. Yet what it recalls is one of the more negative elements of the wilderness years: “You shall live in booths seven days; all citizens in Israel shall live in booths, so that future generations may know that I made the Israelites live in booths when I brought them out of the land of Egypt, I the Lord your G‑d.” (Lev. 23:42-43) For forty years, the Israelites lived without permanent homes, often on the move. They were in the wilderness, in no man’s land, where it is hard to know what to expect and what dangers lie in wait along the way. The people certainly lived under Divine protection. But they could never be sure in advance whether it would be forthcoming and what form this protection might take. It was a prolonged period of insecurity. How then are we to understand the fact that Sukkot of all festivals is called z’man simchatenu, the festival of our joy? It would have made sense to call Passover – freedom’s birthday – the festival of joy. It would have made sense to call Shavuot – the day of revelation at Sinai – the festival of joy. But why give that title to a festival that commemorates forty years of exposure to the heat, cold, wind and rain. Remembering that, why should we feel joy? Besides which, what was the miracle? Passover and Shavuot recall miracles. But travelling through the wilderness with only temporary homes was neither miraculous nor unique. That is what people who travel through the wilderness do. They must. They are on a journey. They can only have a temporary dwelling. In this respect there was nothing special about the Israelites’ experience. It was this consideration that led Rabbi

Eliezer to suggest that the sukkah represents the Clouds of Glory that accompanied the Israelites during those years, sheltering them from heat and cold, protecting them from their enemies, and guiding them on the way. This is a beautiful and imaginative solution to the problem. It identifies a miracle and explains why a festival should be dedicated to remembering it. That is why Rashi and Ramban take it as the plain sense of the verse. But it is difficult, nonetheless. A sukkah looks nothing like the Clouds of Glory. It would be hard to imagine anything less like the Clouds of Glory. The connection between a sukkah and Clouds of Glory comes not from the Torah but from the book of Isaiah, referring not to the past but to the future: Then the Lord will create over all of Mount Zion and over those who assemble there a cloud of smoke by day and a glow of flaming fire by night; over everything the glory will be a canopy. It will be a sukkah for shade from heat by day, and a shelter and hiding place from the storm and rain. (Is. 4:5-6) Rabbi Akiva dissents from Rabbi Eliezer’s view and says that a sukkah is what it says it is: a hut, a booth, a temporary dwelling. What, according to Rabbi Akiva, was the miracle? There is no way of knowing the answer. But we can guess. If a sukkah represents the Clouds of Glory – the view of Rabbi Eliezer – then it celebrates G‑d’s miracle. If it represents nothing other than a sukkah itself – Rabbi Akiva’s view – then it celebrates the human miracle of which Jeremiah spoke when he said: “Thus said the Lord, “I remember the devotion of your youth, how as a bride you loved Me and followed Me in the wilderness, through a land not sown” (Jer. 2:2). The Israelites may have complained and rebelled. But they followed G‑d. They kept going. Like Abraham and Sarah, they were prepared to journey into the unknown. If we understand this to be the miracle, we can infer a deep truth about faith itself. Faith is not certainty. Faith is the courage to live with uncertainty. Almost every phase of the exodus was fraught with difficulties, real or imagined. That is what makes the

Torah so powerful. It does not pretend that life is any easier than it is. The road is not straight and the journey is long. Unexpected things happen. Crises suddenly appear. It becomes important to embed in a people’s memory the knowledge that we can handle the unknown. G‑d is with us, giving us the courage we need. Each Sukkot it is as if G‑d were reminding us: don’t think you need solid walls to make you feel safe. I led your ancestors through the desert so that they would never forget the journey they had to make and the obstacles they had to overcome to get to this land. He said, “I made the Israelites live in booths when I brought them out of the land of Egypt.” (Lev. 23:43) In those booths, fragile and open to the elements, the Israelites learnt the courage to live with uncertainty. Other nations told stories that celebrated their strength. They built palaces and castles as expressions of invincibility. The Jewish people was different. They carried with them a story about the uncertainties and hazards of history. They spoke of their ancestors’ journey through the wilderness without homes, houses, protection against the elements. It is a story of spiritual strength, not military strength. Sukkot is a testament to the Jewish people’s survival. Even if it loses its land and is cast again into the wilderness, it will lose neither heart nor hope. It will remember that it spent its early years as a nation living in a sukkah, a temporary dwelling exposed to the elements. It will know that in the wilderness, no encampment is permanent. It will keep travelling until once again it reaches the promised land: Israel, home. It is no accident that the Jewish people is the only one to have survived 2,000 years of exile and dispersion, its identity intact and energy unabated. It is the only people who can live in a shack with leaves as a roof and yet feel surrounded by clouds of glory. It is the only people who can live in a temporary dwelling and yet rejoice. Economist John Kay and former Governor of the Bank of England Mervyn King have just published a book, Radical Uncertainty. In it they make the distinction between risk, which is calculable, and uncertainty, which is

Cheshvan 5781

jewish thought

not. They argue that people have relied too much on calculations of probability while neglecting the fact that danger may appear from a completely unexpected source. The sudden appearance of the Coronavirus just as their book appeared proved their point. People knew there was a possibility of a pandemic. But no one knew what it would be like, where it would come from, how rapidly it would spread, and what toll it would take. More important than the calculation of probabilities, they say, is understanding the situation, answering the question, “What is going on?” This, they say, is never answered by statistics or predictions but rather by narrative, by telling a story. That is exactly what Sukkot is about. It is a story about uncertainty. It tells us that we can know everything else, but we will never know what tomorrow will bring. Time is a journey across a wilderness. On Rosh Hashanah and Yom Kippur we

October 2020

pray to be written into the Book of Life. On Sukkot we rejoice because we believe we have received a positive answer to our prayer. But as we turn to face the coming year, we acknowledge at the outset that life is fragile, vulnerable in a dozen different ways. We do not know what our health will be, what our career or livelihood will be, or what will happen to society and to the world. We cannot escape exposure to risk. That is what life is. The sukkah symbolizes living with unpredictability. Sukkot is the festival of radical uncertainty. But it places it within the framework of a narrative, exactly as Kay and King suggest. It tells us that though we journey through a wilderness, we as a people will reach our destination. If we see life through the eyes of faith, we will know we are surrounded by clouds of glory. Amid uncertainty we will find ourselves able to rejoice. We need no castles for protection

or palaces for glory. A humble sukkah will do, for when we sit within it, we sit beneath what the Zohar calls “the shade of faith.” I believe that the experience of leaving the protection of a house and entering the exposure of the sukkah is a way of taming our fear of the unknown. It says: We have been here before. We are all travellers on a journey. The Divine Presence is with us. We need not be afraid. That is a source of the resilience we need in our interconnected, hazardous, radically uncertain world. 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.

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Mighty Lessons from the Humble Sukkah Simon Jacobson

ome are predicting the imminent fall of the United States as a superpower – the latest of many empires that have risen and fallen throughout history. The theory goes that after a nation rises in prosperity and strength, leading to affluence and luxury, its power begins to erode due to indulgence, arrogance, corruption and decadence. Essentially the thinking is, that only at the outset of a nations rise – in its infancy and modest beginnings – does it maintain the humility and hard effort necessary to keep it honest and driven toward healthy growth and success. But once the nation reaches its greatest heights in wealth and power, once it dominates the world around it, the nation will succumb to natural and inevitable human conceit and greed, which lead to the nation’s decline and, in many instances, demise. Every empire in history, without exception, has suffered this ultimate fate. No matter how great its power, every powerful nation has fallen under its own weight. Can this cycle be prevented? Will the mighty United States of America ultimately go the way of all flesh? The seemingly simple holiday we are about to celebrate holds the answer to this monumental question – the destiny of the American Empire. On Sukkot, Jews all over the world will move out of their comfortable homes and – as they have done for over 3300 years – spend the next seven days eating and dwelling in makeshift, fragile huts, with relatively no protection from the elements. Why will they do this? Because, as the Bible instructs: “dwell in booths for seven days…in order that your generations shall know that I housed the Children of Israel in booths when I took them out of the Land of Egypt” (Leviticus 39: 42-43). Material success and prosperity can create the powerful illusion of invincibility. Despite the utter irrationality of feeling secure with anything temporary – and materialism, whether it is money, food or energy, is fundamentally ephemeral – the power of success is such that it can actually

brainwash us into thinking that we are safe in its embrace. The fact is, the more dependent we become on the material, the less secure we really are. Like an addiction that can never be sated, the more we rely on forces that inherently cannot provide true security and safety, the harder it is to break the habit. Comes Sukkot and wrenches us free from the stranglehold of material comforts. Dwelling in a Sukkah reminds us the source of true security in this hostile world. Not our man-made structures, not our concrete, steel, walled and gated homes, not any of our mortal creations can protect us from… mortality and from mortal enemies. True security comes not from our material structures but from our spiritual ones – from the Divine “clouds” that surround and protect us. The Sukkah reminds us that true and lasting power is derived not from human drives and innovations, but

from the all-enveloping Divine presence. For seven days – the full cycle of time – we make our material homes a temporary dwelling, and our Sukkot our permanent dwelling. During this time, we dwell in little huts where we eat all our meals and conduct all the activities of the day which we regularly would do at home. Why would anyone want to leave their comfort zones, the warmth and expanse of a sprawling living room, feasting on a mahogany table in an elegant dining room, and instead move into a bare, unadorned, possibly cramped and cold Sukkah? The answer is because the plain Sukkah remind us of our total dependency on a Higher presence – that our seemingly sturdy man-made shelters are nothing in the absence of His care. The Sukkah teaches us that we are just travelers in this material world. Our physical dwelling places, as beautiful as

Cheshvan 5781

they may be, are not our true homes. Your true home – where the ‘real’ you is comfortable – is not here in your material body and home; it is in your soul, which is much more grand and beautiful than anything that money could buy. Sukkot is the ultimate antidote to the illusion of security due to material success. Just when we feel completely comfortable and secure in our mansions and properties, we are told to leave our homes and sit in modest thatched huts. This small move can be the difference between life and death; between being smothered by the arrogance of material success and the freedom that comes from knowing that you are not a slave to manmade institutions and to other men. The brilliance of the Sukkah lies in its sheer simplicity. This small little hut, so fragile and flimsy, teaches us the mystery of true invincibility: Only when

we are ready to surrender our own selfmade delusions of power and comfort, only when we are ready to replace our dependence on material comforts and trust in financial wealth for dependence on the ethereal and trust in the sublime, can we ensure that our affluence and prosperity will not self-destruct. Therein lies perhaps the most important lesson for the future of the United States. The Founding Fathers in their brilliance recognized that for a nation to endure it has to be built not on transient and temporal underpinnings, but on an unwavering foundation. An empire built on self-made success and material affluence ultimately will self-destruct under the weight of its self-worship. The core foundation of the nation they established is therefore built not on business prowess and financial prosperity, but on the “self-evident” truths, “that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” The simple Sukkah reminds us all that our security comes from the “unalienable rights” endowed upon us all by our Creator. As the world economy is being shaken to its core – and questions are being raised about the future of capitalism in general, and the role of its primary steward, the United States – Sukkot gives us all pause to decide which way we will choose: The path of the self-glorifying empires before us, whose self-absorption brought on their own demise? Or the path of humility, one that reclaims the Divine values that this country was built upon, and reinfuses those values into our homes, businesses, economies and man-made structures? EM

future tense

MOSHIACH MUSINGS

The Zohar explains that every generation has its own special possible date for the redemption. All of the dates the sages proposed were especially opportune times for the coming of Moshiach, but unfortunately, we were not worthy of his coming. The kabbalists explain that these dates were in fact actualized in the spiritual dimensions, though they were not manifested in our reality. Every one of these dates brought us closer to the final redemption, as exemplified by the following story. Rabbi Shmuel of Lubavitch once asked his father why Moshiach had not come during the year that the Alter Rebbe, Rabbi Schneur Zalman of Liadi, had proposed, 5608 (1848). His father, Rabbi Menachem Mendel, known as the Tzemach Tzedek, replied that the book of Chassidic teachings, Likkutei Torah, had been printed that year, implying that since this was a significant step in the dissemination of the teachings of Chassidut, it was a spiritual step toward the redemption. However, Rabbi Shmuel protested, saying, “But we need Moshiach literally!” If there’s a predetermined date for the final redemption, should we just sit back and wait for it to arrive? The prophet Isaiah states, somewhat cryptically and contradictorily, that the redemption will be “in its time I will hasten it.” “In its time” implies that there is a set time, and “I will hasten it” implies that it will

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).

be before that time. So which one is it? The Talmud resolves the contradiction by explaining that although there is a predetermined time, Moshiach can come any day before then.

ask the rabbi

Pigs Don't Fly Rabbi Yoseph Y. Zaltzman

Why is the poor pig given such a bad rap in Judaism? Of all the non-kosher animals, why is the pig singles out at the primary example? Is it more unkosher than other animals?

Yes, you’re right. The pig certainly has a bad reputation, being a common symbol not only for non-kosher food, but also for other forms of corruption and negativity. Many people consider pigs to be “dirty” animals, and even people who don’t keep all the detailed dietary laws associated with keeping kosher stay away from pig. So why is it that the pig, of all the nonkosher animals, is deserving of such a bad place in our collective consciousness and culture? The pig’s biggest sin is something that is an affront to everything that Judaism is all about. Judaism, and Torah in particular, is all about integrity, truth and authenticity. The greatest quality that is sought, beyond any achievement in wisdom or spiritual heights, is to be honest and sincere – in one’s Divine service, in one’s relationships, and in one’s business dealings. The pig is, by nature, a deceitful creature. There are two characteristics that identify an animal as being kosher: It must have split hooves, and it must regurgitate its food (or “chew its cud”). The split hooves characteristic is easy to identify since you just have to examine the animals hooves and it will be quickly apparent if there are split or not. On the other hand, the second characteristic, whether the animal regurgitates its food or not, requires knowledge of the animal’s digestive system. There is only one animal on earth that has split hooves but does not regurgitate its food: The pig. That’s why the pig is looked down upon. On the outside, it looks kosher, but clearly on the inside it is not. This is the worst type of “unkosherness” – presenting a facade that seems holy when the inside is not.

For an ideology and a people that places the highest priority on authenticity and sincerity, nothing could be worse that faking it. In Kabbalilstic language, everything in existence contains within it sparks of holy Divine energy that we elevate when we consume them and use the energy for good. Things that are not permissible according to the Torah contain sparks that cannot be elevated through consumption. In fact, the Hebrew word for forbidden, “assur,” actually means trapped or imprisoned; the sparks of Divine energy are trapped within these things, and the only way to elevate them is by abstaining from them. Interestingly, the is a Midrashic commentary that teaches that when Moshiach comes the pig will be purified. The problem is that the Torah is eternal, so the prohibition against eating animals that don’t chew their cud cannot be changed. How, then, can the pig become permitted? One possible explanation is that in the future the pigs will begin chewing its cud, thus making it a kosher animal. Another explanation is that the Midrash is meant to be taken allegorically. The pig is a metaphor for the Roman Empire, the destroyer of the Holy Temple and symbolic of the enemies of the Jewish people. When Moshiach comes, we will have peace even with our greatest enemies. 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 7pm. Rebbitzin Chiena Zaltzman is also available for private consultations by appointment on Wednesday evenings from 9 to 10pm by calling 416.222.7105.

Когда из жизни уходит кто-то близкий – это очень больно. Люди тяжело переносят боль потери, человек страдает, душа болит. Воспоминания о близком болезненны и неизменно приводят к слезам. Как суметь преодолеть эту боль, как облегчить себе жизнь? Как помочь своей душе справиться с болью, превозмочь ее? Что говорит Тора об этом? В Торе содержатся ответы на любые вопросы. Наши мудрецы могут помочь разыскать правильный ответ на нужный вопрос. Ваш вопрос особенно актуален для последнего поколения. В предыдущих поколениях жизнь была намного более жесткая, тяжелая. Порэтому страдания были как бы естестественной частью повседневности. В наше время люди привыкли к благополучной здоровой жизни, в мире уменьшилось количество войн, страдания. Поэтому боль ощущается сильнее. Ребе нашего поколения отвечает каждому человеку на все вопросы, актуальные как в наши дни, так и на вопросы прошлого, оставшиеся без ответа. По поводу этого вопроса Ребе много писал в разных трудах: он затрагивает эту тему в письмах, в личных беседах. Идея, как я это понимаю, заключается в том, что боль – это энергия. Тот шквал эмоций, который переполняет человека, является энергией, - это не штиль. Эту энергию надо направить на благо человека, о потере которого мы скорбим. Надо изменить направление мыслей от «Как мне больно!» на «Что я могу сделать для близкого мне человека?» Душа, мы знаем, не умирает. Душа жива. Иудаизм учит, что для ушедшего близкого человека нужно делать все возможное, но только на духовном уровне, в то время как остальной мир заботит только физическая сторона... The article above is excerpted from the Russian edition of Exodus Magazine. To subscribe, please visit exodusmagazine.org or call 416.222.7105.

Cheshvan 5781

‫ב”ה‬

Our

OCTOBER 2020 | CHESHVAN 5781 COMMUNITY CALENDAR

OCTOBER2020 2 9

SUKKOT

5 8

SUKKOT KIDS PARTIES See ad on page 14

6 9

SUKKOT ADULT PARTIES See ad on page 14

9 11

SIMCHAT TORAH

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 .

PRE-ROSH HASHANAH KIDS PROGRAMS

In the days and weeks leading up to the High Holidays and the Jewish New Year, the JRCC’s branches hosted several unique events to engage community children in preparation for this important time of year. The JRCC East Thornhill an JRCC Concord each held a Rosh Hashana Kids Fair featuring a variety of interactive activities and workshops designed to both entertain and educate. The JRCC West Thornhill hosted two events – a Make Your Own Shofar workshop and a Chidren’s Challah Bake.

PRE-ROSH HASHANAH CHALLAH BAKE

A special pre-Rosh Hashana Challah Bake evening was held simultaneously at nine JRCC branches in the days before Rosh Hashana. Baking challah for Shabbat and the holidays is a mitzvah and a unique spiritual experience for women – and also a practical one since the sacred ritual bread is eaten at the holiday meals. Dozens of women joined together across the various locations to bake traditional round challah and offer heartfelt prayers and wished in honor of Rosh Hashanah. The event was also streamed via Zoom for those who could not participate in person.

18 ELUL FARBRENGEN

CANDLE LIGHTING TIMES October 2, 2020

6:38 PM

October 3, 2020

after 7:36 PM

October 9, 2020

6:25 PM

October 10, 2020

after 7:24 PM

October 16, 2020

6:14 PM

October 23, 2020

6:02 PM

October 30, 2020

5:52 PM

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

The JRCC East Thornhill hosted a farbrengen gathering in honor of the 18th of Elul, known as “Chai Elul.” It is a unique day on several fronts. It is the birthday of both the Baal Shem Tov, founder of the Chassidic movement, and the Alter Rebbe, founder of Chabad. It is also twelve days before Rosh Hashana, an opportune time to reflect on the previous year, one month per day. During the course of the evening participants shared words of inspiration, songs, and insights into the spiritual pathways of Chassidic thought.

Chai Elul 18 Elul

FARBRENGEN

ROCKFORD RE-OPENS!

Just in time for the High Holidays, the JRCC at Rockford branch has reopened after completing renovations following a furnace fire that decimated most of the interior in January. Following the “Rebuild Rockford” campaign and a promise to come back better and brighter tham ever, the center has already reopened its doors. In fact, you’ll notice new glass doors adorning the main entrance, which is intended to make the space more inviting. A vibrant street art mural was also added to the outside wall facing the street, adding some color and youthful character that reflects its growing demographic of students and young professionals, and ensuring the center can’t be missed while passing by.

exodusmagazine.org

Photo of the Month

SUKKOT FOR KIDS

PARTIES

Monday, October 5 | 5 pm: S. Richmond Hill: 9699 Bathurst St. SUKKOT ART FEST Monday, October 5 | 5 pm: Concord: 411 Confederation Pkwy., Unit 14 SUKKOT ART FEST

Thousands of Rosh Hashanah packages were packed and delivered by our dedicated volunteers. Pictured above are some volunteers at the JRCC Concord. Thank You to Yummy Market for donating the apples and pomegranates for this project.

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

Tuesday, October 6 | 5-7 pm: Woodbridge: Kingsview Park SUKKAH-ON-WHEELS Tuesday, October 6 | 4:30-6 pm: West Thornhill: 1136 Centre St., Unit 2 SUKKOT ART FEST Wednesday, October 7 | 6 pm: East Thornhill: SUKKOT ART FEST Thursday, October 8: Rockford: 18 Rockford Rd. PIZZA IN THE HUT For more information www.jrcc.org/sukkot

VIRTUAL CLASSES For men and women

SUKKOT

EVERY THURSDAY 8:00 pm CLASSES IN RUSSIAN WITH

PARTIES for Adults

RABBI FISHEL CHICHELNITSKY

Monday, October 5 | 8 pm: Concord, 85 Forest Run Blvd.

TRADITIONS AND CHASSIDIC PHILOSOPHY

For Seniors

EVERY MONDAY 11:00 am CLASSES IN RUSSIAN WITH

ESTHER NEFT

PHYSICAL WELLNESS

Join zoom ID: 416.222.7105 www.zoomus/my/jrcchq

EVERY WEDNESDAY 11:00 am CLASSES IN RUSSIAN WITH

RABBI YOSEF ZALTZMAN

CONCERT

Call from your telephone 647.374.4685 and enter 4162227105#

Wednesday, October 7 | 8 pm: Woodbridge: 25 Sandwell St. Lâ&#x20AC;&#x2122;CHAIM UNDER THE STARS Wednesday, October 7 | TBA: Rockford: location TBA GARDEN SUKKAH SOCIAL Wednesday, October 7 | 6 pm: Willowdale: Contact Rabbi Yisroel Zaltzman SUKKAH MOBILE HOP For more info: 416-222-7105 or jrcc.org/sukkot

Cheshvan 5781

Join our group of women to socialize, learn and discuss a variety of topics based on your interest. These classes are geared to any level of prior knowledge

Willowdale Every two weeks on Wednesdays at 7pm. Rotating locations, shaina.zaltzman@jrcc.org East Thornhill Mondays 8pm on Zoom 770 613 7608 Wednesdays 10am in person 7608 Yonge St.

For Women

CHITAS IS IN RUSSIAN

Join thousands worldwide in the Chitas study cycle which includes the weekly Torah potion, Tanya, Tehillim as well as daily inspiration from Hayom Yom.

ШМИНИ-АЦЕРЕТ

Subscription starts from $250. Contact for shipping options.

16 тишрея - 22 тишрея 4 октября - 10 октября

416-222-7105

Birth Kit

PROGRAM

For all the newborn Russian Jews

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

JRCC CONCOR

POSITIVE MESSAGE BOARDS WEDNESDAY, OCTOBER 28

Motivational message canvas art. Create a watercolour style canvas with a quote of inspiration. No artistic skills required. $20 rsvp required

Faces of the Community DR. TATYANA BARANKIN DOCTOR Please tell us a little about your career. I am a doctor by profession. I graduated from the Leningrad Pediatric Medical Institute and worked in Kishinev as a pediatrician before leaving for Canada in 1980. I completed my Medical Council of Canada qualification exams in Toronto, and, after six years of residency, became a specialist in psychiatry for adults and children. In 1988 I defended my thesis on the “Adaptation of Soviet Jews and their Children in Toronto.” Currently, I am a professor at the University of Toronto School of Medicine, and had been the director of the Continuing medical education and the director of the clinic I founded and directed for children whose parents have serious emotional illnesses – the only clinic of its kind in Canada. My work has been recognised with several awards, including from the University of Toronto and the Canadian Psychiatric Association. In 2017, I received the Ontario Medical Association Life Time Achievement award. I have written the book “Growing Up Resilient: Ways to Build Resilience in Children and Youth,” and have been invited to speak on this topic in many Jewish organizations. Which neighborhood do you reside in, and why did you choose this area? In Canada, we settled in the North York area. We arrived around the same as the young Rabbi Zaltzman, who immediately knocked on our door. We chose this area because a large number of Jews live here, and many Jewish organisations are located here. Where does your family come from? My family roots go back to Ukraine and Bessarabia. My parents, Zalman and Sarah Hansis, considered themselves Bessarabian Jews. My mother's grandmother belonged to an enlightened Jewish family from Odessa. Her sister, born in 1888, received her medical education, and was a doctor during the WW II. She died shortly after the war while battling a typhus epidemic. My grandmother married into a religious family in Bessarabia. My grandfather was an Orthodox Jew — he knew the language of prayer, prayed every day, and taught children to Jewish traditions. My father attended a traditional cheder, and our family participated in the Zionist Trumpeldor movement. I even kept Trumpeldor's portrait in secret. My father's parents and his younger sister were killed in the first days of WW II. The Germans passed through the unfortified Romanian border like a knife through butter, and immediately set about exterminating the Jewish population. During the evacuation, my maternal grandfather was killed during bombing. My grandmother was left a widow with eight children, one of whom was my mother. This grandmother, Klara, lived with us. She taught me to appreciate being Jewish, our people’s history and religion. My grandmother visited the synagogue regularly, and every Friday my mother prepared a festive Shabbat dinner, we closed the shutters, and we lit candles. One time we forgot to close the shutters. The next day, I, a ten year old girl at the time, was summoned to the school principal and asked: “Who died in your house?” I did not understand the question, but they explained to me: “we saw candles burning.” In order to have kosher chicken for the holidays, a schochet [ritual slaughterer] would come around. Once, before Passover, we were informed that the authorities had forbidden him to work. My grandmother said that she would fast during Passover since there was no kosher meat. My mother took me and my sister by the hands, and at 2am, holding two live chickens by the legs, we walked through the streets of Kishinev trying to find a shochet. To our surprise, we saw other Jews also wandering around with squawking chickens in search of a shochet. And everyone else also brought their children, hoping this would protect them from being arrested. What do you do in your free time? Do you have any hobbies? I completed ten grades of a special music school, and I play the piano. I also graduated from the art school at The Hermitage, where I studied the history of fine art. I am currently a member of the Art Gallery of Ontario. In addition, I participated in various projects as a volunteer. My late husband, Froim Barankin, with whom I shared 41 years of happy married life, was a member of the Board of Directors of JIAS. In his memory,our family established in Toronto Jewish Free Loan the Barankin Family Fund to Help Jews from the Soviet Union. This fund provides interest-free loans to needy Jewish families. I worked there as a volunteer for several years. In our family, we supported Jewish traditions, raised two sons, who were brought up in the spirit of Jewish values. Now I am a grandmother of four grandchildren, and I devote much of my time to them. My eldest grandson recently celebrated his Bar Mitzvah. If you had the opportunity to make a “L'chaim" with anyone is history, who would you choose, and why? I would like to chat with Joseph Trumpeldor. Despite the fact that he was an outstanding officer of the Russian tsarist army, a full Knight of St. George, he retained his Jewishness and left for Palestine. There he became a national hero of Israel. In 1920 he was mortally wounded in a fight with the Bedouins. What are your plans for the future? Remain optimistic, continue to help people, enjoy music, painting, travel (after the end of the pandemic) and, of course, my wonderful family.

JRCCConcord.org/women

October 2020

exodusmagazine.org

‫ב׳׳ה‬

Exodus Magazine Holiday Companion

SUKKOT &

SHEMINI ATZERET SIMCHAT TORAH

Oct 2-11, 2020 All times displayed in this guide are for the Greater Toronto Area.

Jewish Russian Community Centre of Ontario

How to Sukkot -do Pre-Holiday to

list

ah • Build a Sukk e access to one v a h to s n a pl e or mak ur Kinds • Acquire the Fo d etrog) n (a.k.a. lulav a eals in advance m l a iv st fe e th • Prepare

Sukkot is... Primary Observances: 1. Dwelling in the Sukkah — primarily observed by eating all meals in the Sukkah

Sukkot is a seven-day celebration of the harvest season, and commemorates the miraculous protection G-d provided for the Israelites during the Exodus from Egypt and the forty years in the desert wilderness.

2. Taking the Four Kinds 3. Special prayers, including hoshanot 4. Being joyous and dancing

Friday, Oct 2 | 14 Tishrei ——————————————————— Eve of Sukkot • The Four Kinds must be tied today, before the onset of Yom Tov. It is customary to bind them while in the Sukkah. • It is traditional to give extra charity to ensure everyone can participate in the holiday joy. Sukkot and Shabbat begin at 6:38pm ———————————————————— Candle Lighting at 6:38pm – Holiday/Shabbat candles lit by women and girls, preferably in the Sukkah. 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 Tov. 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 Festival Day. Blessing #2: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam she-heche-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.

Special Guests According to Kabbalistic tradition, we are visited in the sukkah by (“guests”) – seven supernal Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David. On each of the seven days of the festival, another of the seven ushpizin (in the above order) leads the group. The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn (1880-1950) spoke of seven “chassidic ushpizin” as well: the Baal Shem Tov, the Maggid of Mezeritch, and the first five rebbes of Chabad. The Rebbe would speak each night of Sukkot on the special characteristics of both the biblical and the chassidic ushpizin of the day and their connection to each other and their specific day of the festival.

For assistance in making your Sukkot plans,

including

attending

services,

building a Sukkah, acquiring a lulav and etrog, or any other assistance, visit jrcc.org/sukkot or contact the JRCC.

Cheshvan 5781

Festive Sukkot Dinner The meal (and all Sukkot meals) should be held in the Sukkah. Even if it is raining, it is a special mitzvah to at least make kiddush and eat an ounce of challah in the Sukkah. • Kiddush, followed by ritual hand washing. • Challah is dipped in honey. • Recite the Sukkah Blessing (see top right of this page). Rejoice and Dance! Tonight begins the Simchat Beit Hasho’eivah celebrations, commemorating the water-drawing festival held nightly in the Holy Temple throughout the holiday of Sukkot. It is customary to dance and sing throughout the Sukkot holiday in commemoration.

Saturday, Oct 3 | 15 Tishrei ————————————————— No Four Kinds yet, due to Shabbat. Morning Services Full Hallel is recited. Priestly Blessing during Mussaf after morning services. Festive lunch meal in the Sukkah • Kiddush is recited, followed by ritual hand washing. • Challah is dipped in honey. • Recite the Sukkah Blessing (see top right of this page). Candle Lighting after 7:36pm – Holiday candles lit by women and girls, preferably in the Sukkah. Light from a pre-existing flame. Recite the two blessings: Blessing #1: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam asher kideshanu be-mitzvo-tav ve-tzvi-vanu le-hadlik ner shel Yom Tov. 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 Festival Day. Blessing #2: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam she-heche-yanu 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. Festive Sukkot Dinner The meal (and all Sukkot meals) should be held in the Sukkah. • Kiddush is recited, followed by ritual hand washing. • Challah is dipped in honey. • Recite the Sukkah Blessing (see top right of this page).

Sunday, Oct 4 | 16 Tishrei ————————————————— Shake the Four Kinds for the first time this holiday Detailed instructions on the next page, top right. Morning Services Full Hallel is recited, followed by the Hoshanot with the Four Kinds in hand. Priestly Blessing during Mussaf after morning services. Festive lunch meal in the Sukkah Same as yesterday (see above). Yom Tov concludes at 7:35pm (Sukkot continues). Havdalah is recited using wine or grape juice (spices and fire are omitted). Rejoice and Dance! Simchat Beit Hasho’eivah (water-drawing festival) celebrations continue.

The Sukkah Blessing A special blessing is recited upon eating in the Sukkah. The person making Kiddish recites the blessing following Kiddush, before drinking the wine. The rest of the participants recite the blessing before partaking of the bread. Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam a-sher ki-de-sha-nu be-mitz-vo-tav ve-tzee-vah-nu layshev ba-su-kah. Blessed are You, L‑rd our G‑d, King of the universe, who has sanctified us with His commandments, and commanded us to dwell in the sukkah. This blessing is recited whenever one sits in the Sukkah for a meal or snack containing bread, pastries, or wine (including grape juice).

The Intermediate Days Chol Hamoed (the “intermediate days”) are, as the name suggests, a fusion of the mundane (“chol”) and the sacred (“moed”). These are not holy days like Shabbat and Yom Tov during which work is prohibited, yet they are still festival days that are observed with limited work restrictions. The general principle is to minimize work and to maximize the holiday celebration. Anything done to cook or otherwise celebrate the festival itself is generally permitted. Driving, lights and using electronics is permitted (but you might want to minimize screen time to be more present with the holiday), and one can do work in order to avoid incurring a loss. Consult your rabbi from more specifics. The seventh and final official day of Sukkot is called Hoshana Rabbah, and is considered the final day of the divine “judgment” in which the fate of the new year is determined. It is the day when the verdict that was issued on Rosh Hashanah and Yom Kippur is finalized.

October 2020

exodusmagazine.org

Oct 5-9 | 17-21 Tishrei ———————————————————— Sukkot Intermediate Days (Chol HaMoed) Shake the Four Kinds each day. Detailed instructions on this page, top right. Continue eating meals in the Sukkah and reciting the associated Sukkah blessing (without Kiddush). Prayers/Services Special prayers are recited throughout Sukkot, similar to Shabbat/Festivals. Tefillin are not worn in most communities. Full Hallel is recited, followed by the Hoshanot with the Four Kinds in hand. Rejoice and Dance! Simchat Beit Hasho’eivah (water-drawing festival) celebrations continue nightly.

Thursday Night and Friday, Oct 8-9 | 21 Tishrei ——————— Hoshana Rabbah All Night Learning. In consideration of the auspiciousness of the day, it is customary to remain awake on the night preceding Hoshana Rabbah (Thursday night, Oct 8). We recite the entire book of Deuteronomy, and, after midnight, the entire book of Psalms is recited. Shake the Four Kinds for the last time this holiday. Detailed instructions on this page, top right. Prayers/Services Special prayers are recited, similar to Shabbat/Festivals. Tefillin are not worn in most communities. Full Hallel is recited, followed by the Hoshanot with the Four Kinds in hand. Following a custom of the ancient prophets, we take a bundle of five willows, strike the ground with it five times, and recite special prayer. Festive lunch meal in the Sukkah. Recite the associated Sukkah blessing (without Kiddush). Challah is dipped in honey. It is a tradition to eat kreplach – ground beef or chicken-filled dough, folded into triangles. Holiday Preparations Prepare for the upcoming holiday of Shemini Atzeret / Simchat Torah, which begins this evening.

Shemini Atzeret & Simchat Torah Friday to Sunday, Oct 9-11 | 21-23 Tishrei ——————————— Pre-Holiday to-do list: • Prepare the festival meals in advance, • Prepare Yizkor candles Primary Observance: Being joyous and dancing with the Torah

Friday, Oct 9 | 21 Tishrei ——————————————————— Eve of Shemini Atzeret. Light Yizkor candles before the festival begins

Shake the Four Kinds It is customary to perform the mitzvah of the Four Kinds inside the Sukkah. 1. Blessing. Stand facing east. Hold the lulav in your right hand and recite the blessing: Ba-ruch A-tah Ado-nai E-lo-hei-nu melech ha-olam a-sher ki-de-sha-nu be-mitzvo-tav ve-tzee-vah-nu al ne-ti-lat lu-lav. Blessed are You, L‑rd our G‑d, King of the Universe, who has sanctified us with His commandments and commanded us regarding taking the lulav. 2. Pick up the etrog in your left hand. The following blessing is recited ONLY on the first time the mitzvah is performed this year: Ba-ruch A-tah Ado-nai E-lo-hei-nu melech ha-olam she-heche-ya-nu ve-kiyi-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. 3. Shake it Up (and all around) Bring the lulav and etrog together using both hands. The bottom of all the Four Kinds should be parallel, with the top of the etrog touching the lulav. Your hands should be opposite your heart. Wave the Four Kinds three times in each direction, bringing them back to the heart after each time: – Right (south) – Left (north) – Straight (east) – Upwards - beware of low ceilings! – Downwards - keep the tip pointing up and move your hands downward – Backwards (west) - keep your feet planted, twist backwards to the right

Festival and Shabbat begin at 6:25pm ————————————————————— The Sukkah. Even though the Sukkot festival has concluded, outside of Israel it is customary to continue eating in the Sukkah for one more day, until Saturday evening. No Sukkah blessing is recited on this day. Candle Lighting at 6:25pm – Holiday/Shabbat candles lit by women and girls, preferably in the Sukkah. Recite the two blessings: Blessing #1: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam asher kideshanu be-mitzvo-tav ve-tzvi-vanu le-hadlik ner shel Shabbat veshel Yom Tov. 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 Festival Day.

Shemini Atzeret is... Shemini Atzeret is an independent holiday that follows Sukkot. Outside of Israel it is a two-day holiday, and the second day is known as Simchat Torah. (In Israel they are celebrated on the same day). This holiday is characterized by utterly unbridled joy, which reaches its climax on Simchat Torah, when we celebrate the conclusion and restart of the annual Torah-reading cycle.

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Blessing #2: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam she-heche-yanu 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. Hakafot Dancing with the Torah Scrolls after evening services as an expression of joy and a “warmup” for Simchat Torah. Festive Dinner The meal is traditionally held in the Sukkah, without reciting the Sukkah blessing. Kiddush, followed by ritual hand washing.

Saturday, Oct 10 | 22 Tishrei ————————————————— Morning Services Full Hallel is recited. Yizkor memorial service is recited by those who have a deceased parent. We transition to the daily prayer for rain (Mashiv haruach u’morid hageshem) during the Mussaf service. Priestly Blessing during Mussaf after morning services. Festive lunch meal – The meal is traditionally held in the Sukkah, without reciting the Sukkah blessing. Kiddush, followed by ritual hand washing. Departing from the Sukkah: Sometime before sundown, it is customary to go into the sukkah, have a bite to eat to say goodbye. Candle Lighting after 7:24pm – Holiday candles lit by women and girls. Light from a pre-existing flame. Recite the two blessings: Blessing #1: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam asher kideshanu be-mitzvo-tav ve-tzvi-vanu le-hadlik ner shel Yom Tov. 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 Festival Day. Blessing #2: Ba-ruch A-tah Ado-nai E-lo-hei-nu me-lech ha-olam she-heche-yanu 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. Hakafot Dancing Jubilant Simchat Torah dancing with the Torah Scrolls after evening services. Festive Dinner Kiddush, followed by ritual hand washing. (We no longer eat in the Sukkah.)

Sunday, Oct 11 | 23 Tishrei —————————————————— Morning Services Full Hallel is recited, followed by hakafot dancing with the Torah scrolls. Priestly Blessing during Mussaf after morning services. Festive lunch meal – Kiddush, followed by ritual hand washing. Yom Tov concludes at 7:22pm. Havdalah is recited using wine or grape juice (the spices and fire are omitted).

Now What? The holiday season comes to a close. It’s time to hit the road and get back to the “real” world. This concept is expressed in the verse, “And Jacob went on his way.” Each word in the verse is significant. The name used to describe the Jewish nation is Jacob, rather than Israel. Israel is the name associated with the unique loftiness and greatness of the Jewish people. The name Jacob, on the other had, means “heel,” expressing the mission to elevate the lowliness of the material world. So, in this context, describing the movement from the holiness of the holidays into the mundane world, referring to ourselves as Jacob clearly indicates that this movement has meaning: The purpose is to bring the spirit and inspiration of the holidays with us into our lives, refine the world around us (and inside us), and thereby make the entire world a dwelling place for the Divine. The method to achieve this is through practical actions of goodness and kindness, which often require us to step out of our previous definitions of self and self-imposed limitations – which is expressed in the word “Jacob went.” Finally, “on his way” (or, more accurately, his “path” or “road”) signifies connectedness; the purpose of transportation infrastructure is to connect remote areas to the central region. The journey of the year is, in a sense, a mission to connect the remoteness of normal material life with the central elevated spiritual life of the holidays.

Yizkor Remembrance Prayer Yizkor is a special prayer in which we implore G‑d to remember the souls of our relatives and friends that have passed on. Yizkor means “Remember.” When we recite Yizkor, we renew and strengthen the connection between us and our loved ones, bringing merit to the departed souls by pledging to perform a mitzvah in their honor (usually giving to charity), which provides a merit that elevates them in their celestial homes. Yizkor should only be recited by someone who has lost at least one parent; those with both parents alive leave the synagogue sanctuary during Yizkor. In addition to reciting Yizkor for one’s parent(s), one may recite Yizkor for any Jew who has passed on, including relatives and friends. When reciting Yizkor for more than one person, repeat the Yizkor paragraph each time. What gives Yizkor its special power? It is the eternal power of the soul – the souls of our departed loved ones above, and our souls here below. On the soul level, we are all one and always one. Yizkor is a moving moment when we recite the names of our loved ones whose souls are in the World of Truth above, and realize that at that very moment their souls are present here below.

The Moshiach Connection The festival of Shemini Atzeret does not have special mitzvahs, customs or rituals like the other festivals – except for one: to be joyous. The mitzvah of joy on this day is actually explicitly ordained by the Torah in the verse “you shall be only joyful.” Commentators note that this verse is not only a precept but also a promise: “if you will fulfill the mitzvah of simchah, you are assured that you will be joyful forever.” The concept of joy is central in Judaism, and especially in the teachings of Chassidus. The significance of joy is encapsulated in the notion that “joy breaks through barriers.” Through joy, we can transcend all kinds of challenges and obstacles to reach the highest heights, especially in spiritual matters. In this sense, some say that joy is not the goal of life; joy is the engine that drives life. Moshiach, too, is referred to as “The one who breaks through.” Moshiach breaks through the chains and darkness to bring light into the world, and we see that historically many of Moshiach’s ancestors, from Judah to Ruth to King David, had to overcome intense challenges in order to break through and realize their destinies. Our joy, which empowers us to break through in our own lives, is the channel that brings about the ultimate break‑through – the end of exile and the coming of Moshiach.

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