#217 | November 2020 • Kislev 5781
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think! again. November 2020 • Kislev 5781
6
5 | JEWISH SOUL
Quality Over Quantity
8
10
10 | JEWISH THOUGHT
The Infinite Game
The Rebbe derives a lesson in life upon receiving a gift of the emblem of the Northern Command of the Israeli Defense Forces, whose central image is a deer.
Infinite games are not a means to an end: winning, beating the market, victory in an election. Instead they are what psychologists call autotelic, that is, they contain their purpose within themselves.
— From the Rebbe's letters
— by Jonathan Sacks
6 | MADE YOU THINK
12 | ASK THE RABBI
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editorial jewish soul made you think life on earth jewish thought ask the rabbi our community simchas
Do You Dare to Care?
When is the Rain Season?
“How could people be so insensitive?” I would wonder. “Would they like to be ignored if they were in such a predicament?” Until the moment I found myself in this precise situation.
Why is the starting date for the rain prayer set according to a secular date as opposed to a Hebrew date, like other things on the Jewish calendar? Shouldn't it be determined according the rainy season of each region?
— by Simon Jacobson
— by Rabbi Yoseph Y. Zaltzman
8 | LIFE ON EARTH
18 | JEWISH THOUGHT
According to Pew, quite a few self-proclaimed atheists will occasionally pray, especially in harrowing times like our own. Maybe they’re connecting with something very real.
What is the relationship between the external manifestation of the human soul and the essence of the soul itself? This question lies at the center of much Chassidic thought concerning human psychology.
— by Tzvi Freeman
— by Adin Even Yisrael (Steinsaltz)
Why Would an Atheist Pray?
The Psychology of the Soul
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There is a different kind of darkness, one that is simply the opposite of light. Not opposed to light. Just it's opposite. This darkness is no more antagonistic to light than shade is to sunlight, or sleep is to waking. While it may not contain wisdom, it is far from stupid. Though it may not be good, there is no evil within it. This darkness of which I speak has no negative qualities such as sadness, fear or despair, though sadness, fear and despair may be gateways to this darkness; just as this darkness may be a gateway to sadness, fear and despair. But once we discover that darkness is every bit as good as light, though of a very different quality, this need not be so. Imagine this darkness not as the absence of light, but as a thing unto itself. Stuff of a different consistency than light. For a different purpose, but a purpose all its own. This darkness surrounds you, awaits you, offers itself to you. It is what allows you to be; it is material from which you can create the world. The darkness of which I speak is the playground of the imagination, of creativity, of your deepest self. It is your friend, an ally that is willing to be whatever you wish or need it to be. Sometimes it becomes things you'd rather it not, but which you need it to be from a part of yourself deeper than the self that thinks it knows what you need. Children know this darkness well. From it, they create monsters and angels when alone in a darkened room. They create from it companions for the times when they are alone and cannot stand to be alone. Some children, those who are alone too often and for too long, create whole worlds, populated and sculpted, in which they live and find
their place. Some children create from this darkness a world in which they find the love that does not exist in the world of light, or safety from the danger that daylight brings, or peace from a house too chaotic and violent than their developing selves can tolerate. Adults do this, too. This darkness is so benevolent that it will literally be whatever you wish or need it to be. With it you can create the world. And from it the world will become anything you wish or need it to be. If darkness had no substance then this could not be. Then your thoughts would remain your thoughts, and your imagination locked within your head. But because darkness has substance, translucent and opaque as it may be, it allows you to create from it form, the form that projects your imagination into the outer world and gives it substance. In darkness, you can see both within and outside of yourself the shape and texture that you envision within your mind; a shape and texture, form and personality, character and soul that you create from within yourself and ascribe to the world as you encounter it. And in this way you create the world. And the world needs you to create it just this way or the world would not have created you. Because of darkness the world has need of you. Because of darkness the world allows you to be. Out of darkness you were formed. From the substance of darkness, in the space it permits, do you find your individuality, your very self. For if there was only light there would be no space for you. The world would simply be as it is with you or without you. All eyes would see the same, all hands would have the same sensation. Light would fill the world, all would be revealed, and where would there be space for you?
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jewish soul
Quality Over Quantity From the Rebbe's letters
I
t was with pleasure that I received the emblem of the Northern Command [of the Israeli Defense Forces] which you sent with members of the Chabad community of Safed. I thank you, and those on whose behalf you sent the memento, for your thoughts and sentiments. As a Jew who seeks a lesson in everything (in keeping with the teaching of the founder of Chassidism, Rabbi Israel Baal Shem Tov, “Everything of which a Jew sees or hears should serve as a lesson to him in his service of the Creator”), I find a special significance in this emblem, which centers on the figure of a deer. The deer is one of the symbols of our Holy Land, which is referred to in the Torah as “the land of the deer.” Our sages explain that one of the characteristics of the deer is that “its hide does not constrain its flesh.” In other words, the extremely taut skin of the deer does not inhibit its growth but, on the contrary, adapts itself and conforms to it. Therein lies a basic lesson in all areas of life: the “hide,” the external framework, must never inhibit the inner content. As the expression goes, the priority must always be of “quality over quantity.” This principle is also basic to the nature and function of an army. On the surface, it would appear that the success of an army hinges on the sophistication of its weaponry and the skill of its soldiers. But as anyone with a deeper understanding of military affairs knows, the primary thing is the morale and spirit of the troops and the commanders. In fact, the spiritual fortitude of an army can prevent the need for any use of arms, by intimidating and frightening the enemy so that they would not dare to provoke war. This is the secret of our nation’s survival: although numerically we are “the least among the nations,” yet because we are G‑d’s chosen people, the people of the Book and the spirit, steadfast in our Jewishness, no physical force on earth can threaten our eternity. This is the secret of the might and power of the IDF—in the words of the Psalmist, “Israel, trust in G‑d; [and they are guaranteed that] He is their savior and protector.” Although one must of course do all that is necessary by natural means, ultimately it is the faith in the Almighty and in our uniqueness as His
November 2020
officer must carry it out promptly, even if it may seem irrational to him. No soldier can claim that his conduct is his personal affair, and he is prepared to take the consequences, for the consequences would not be confined to him, but to the entire sector, with far-reaching consequences in a time of emergency for the entire front and the country. A further point is that it is quite irrelevant if in civilian life the private was superior to his commanding officer in other areas, in physics, astronomy, and the like; in the military, he must bow to the superiority of his commander, who is the expert. All these points and the whole military training and environment make the Jewish serviceman particularly responsive to Judaism, which is based on the principle of action before understanding and to the influence of his Jewish chaplain who is permeated with true spirit of the Torah and present a living example of it to his charges. EM
nation which brings victory, to the point that “a fear and terror shall befall them, by the greatness of Your arm they shall fall still as a stone”: none will dare to “lift hand or foot” against us, “for the fear of the Jews befell them”—the fear of those who are bound to their Jewishness. I was told that you assist the young men of Chabad in their campaign to raise the morale of the members of the IDF and to bring them close to the Torah and its mitzvot. Certainly, as one must do with all positive endeavors, you will continue and increase your involvement in this. And “may G‑d grant might to His people; may G‑d bless His people with peace.” * * * Every Jew is always a “soldier” in the service of G‑d... Certainly, in our age of confusion and perplexity, the call to duty is more urgent than ever... how much more so one whom Divine providence has placed in the Chaplaincy. The whole military establishment is based on discipline and obedience to orders. A soldier receiving an order from his commanding
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exodusmagazine.org
5
made you think
Do You Dare
to
Care?
Simon Jacobson
I
was always taken aback by the studies that show how many people will ignore a crime perpetrated before their very eyes. Stories abound about street muggings with passersby briskly running along, avoiding confrontation and disregarding the cries of the victim. “How could people be so insensitive?” I would wonder. “Would they like to be ignored if they were in such a predicament?” Until the moment I found myself in this precise situation. Sometime after midnight on a cold winter night I heard muffled sounds through my window. Peering outside I saw two men assaulting a third, evidently in the process of robbing him.
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My first reaction was fear. Are they carrying a weapon? If I go outside will I be placing myself in danger? Can I even help this person? All types of excuses were racing through my mind to justify not intervening. I could just call the police and wait till they came. But despite all my superhuman efforts to avoid the situation, I quickly realized that I was succumbing to being sub-human in ignoring the cries of a man in need. And regardless of my knee-jerk instinct to protect myself at the expense of another, I grabbed a shovel at the door and ran out of my house yelling at those guys. I ran down the steps and as I approached the crime scene, the men dashed off, leaving a
trembling elderly man – whom I recognized as our neighbor – slumped on the ground and bleeding slightly. I helped him up, walked him into his home and attended to his needs. And no, I do not consider myself a hero. I simply did the humane thing. But I will never forget the temptation to look the other way, which, frankly, was quite embarrassing. How many crimes and injustices in the world – and in history – would have been prevented had some people – someone, anyone – protested and intervened? How many people today standing right near you are being hurt and no one really
Kislev 5781
made you think
How many crimes and injustices in the world – and in history – would have been prevented had some people – someone, anyone – protested and intervened? How many people today standing right near you are being hurt and no one really cares? How many of us are wounded with no one asking us how we feel? cares? How many of us are wounded with no one asking us how we feel? From time immemorial gentle mystics and sensitive souls have pondered upon the disturbingly absurd paradox of a universe that is integrally connected and interdependent, and yet we can so easily ignore the pain of another (or even hurt another) even though it also injures us. The Jerusalemite Talmud succinctly captures it with this blunt question: If we humans are all part of one organism, how can one part of the body harm another? Does it make any sense that the left hand would strike the right hand if it was misbehaving?
November 2020
The only conceivable answer is that we are not aware. We do not feel that we are all part of one entity. And this is one of the saddest elements of existential loneliness: The illusion that each of us is all alone. That each of us is self-contained and separate from everyone else. That your pain is yours alone. No one cares and no can even understand what you are going through. All of Torah comes to counter this myth. As Hillel declared: “That which you dislike do not do unto others. This is the entire Torah. The rest is commentary.” This is consistent with and complements Hillel's other statement: “If I am not for myself who will be for me? If I am only for myself, what am I?” We are each individuals, and at the same time interconnected and interdependent. When one of us is hurting all of us are hurting. We may not feel it, but that does not diminish the reality. One verse encapsulates this message. But first, a short introduction. My father, journalist Gershon Jacobson, once went to the see the Rebbe. At some point in their conversation, the Rebbe smilingly said to my father: “Being that you are a newspaperman, would you like to interview me?” My father hesitated and then inquired of the Rebbe whether he can ask him anything. “Yes, indeed,” the Rebbe replied. “Isn’t that the nature of an uncensored interview?” Included among the questions my father asked was the following: “People wonder why the Rebbe takes on causes that others ignore, sometimes even seemingly impossible situations?” The Rebbe responded by citing a verse, which describes one of Moses’ first experiences: “It happened in those days that Moses grew up and he went out to his brethren and observed their burdens. Moses witnessed an Egyptian striking a Hebrew man of his brethren. He turned this way and that way and he saw that there was no man, so he struck down the Egyptian and hid him in the sand” (Exodus 2:11-12).
The Rebbe wondered: “Why did Moses look all around, and only when he so no man, did he strike the Egyptian? In this time of crisis, was Moses so concerned about his own well-being? And if so, why do we have to be told that detail? The fact is that despite Moses’ caution, two men actually witnessed his act and later informed on him. So clearly this verse has some other message to tell us. “’He looked all around and saw no man’ can be interpreted to mean that he saw ‘no man’ that cared – no one was concerned about the travesty being perpetrated against their fellow men. Moses however did care. So he proceeded to do what is necessary to protect innocent people from brutal genocide.” “When we witness an injustice and look around and no one seems to care,” the Rebbe concluded, “we must act.” That defines a leader. Someone who cares when everyone else is busy with their own interests. Certainly, important interests, but still self driven ones. A leader is someone who doesn’t just empathize with another person. He or she feels the other person’s hurt as if it was their own. We are all like one organism. Even when a tiny toenail is hurting the entire body feels it. So look around. Injustice, pain, hurt – people are suffering. If you see “no man” – if you see no one caring – why don’t you become the man, and do something about it? At this very moment, as you read these lines, there may be someone nor very far from you that can use a kind word, an embrace, a nice gesture. With modern technology we can make a phone call, send an e-mail, text message, tweet – whatever it takes – and soothe an aching heart, bring joy to a bleeding spirit. Sometimes all it takes to change a world is – one person to care. 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
7
life on earth
Why Would
an
Atheist Pray?
Tzvi Freeman
I
’ve got this friend Jack, and one day he asked me if I really pray. “It happens sometimes,” I said. “How about you?” “I don’t believe in G‑d,” Jack replied. “I’m an atheist. But I pray sometimes. Lately, more often.” My mind went through a thousand comebacks. My heart put them aside. Jack kept talking as though I had countered him anyways. “Prayer feels right,” he told me, “and it’s helpful. The G‑d thing is, well, not for me.” “So who are you praying to?” At this point, I couldn’t help but ask. Jack thought for a moment, then replied, “I can’t explain it. But it’s not G‑d.” According to Pew, quite a few selfproclaimed atheists will occasionally pray, especially in harrowing times like our own. After thinking about it, I don’t find that hypocritical or even inconsistent. On the contrary, maybe they’re connecting with something very real.
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The need to pray seems intrinsic to the human being. Without prayer, we are all fair prey to the monster of existential angst—that terrifying loneliness of a human being who has stepped back for a moment to behold his own warm sentience floating helplessly within the vast sea of what appears to be a cold, brutally dispassionate universe. Prayer is the human spirit pushing back against that nihilist apparition, insisting that there must be something deeper, that just as his own physical body frames a living person—a deliberate, innately free and unpredictable being—so too beneath the façade of this universe is tucked away a mystery, a beingness of unbounded freedom, one that knows him and hears his voice. For did not he himself emerge from its womb? And he finds nothing else to call it but “You.” The one to whom I pray. Someone who has religion in his life— especially if it’s something he’s come to embrace and discover on his own—he has a
ready outlet of expression for this communion with that existential mystery. He has regular times for fixed prayers, grace before/after meals, and rituals that imbue his daily life with transcendental meaning. But there’s a trap lurking within human nature that easily subverts all the depth and wonder of such a life. You see, you might start believing that all this makes sense to you. That’s quite human—to stuff all of reality into neat compartments of the mind. But now the mystery that coursed like warm blood through the veins of those prayers and rituals congeals and clots, even freezing in place. To the point that when we ask, “Who is this to whom you pray?” there’s an answer ready to spit back. And that’s when the real problem begins. That’s when a man’s god becomes an idol, only a little bigger than his own self. The atheist knows of that little god and those who worship it. That “invisible entity”
Kislev 5781
life on earth
or “deity” as they are wont to call it. As though within the set of “all things that could be or not be” exists one particular entity that made them all and rules them. And he rejects such a notion. Which greatly angers the religious person. But perhaps we are misjudging this atheist. After all, if an atheist feels a need to pray, that itself is an indication of a deep searching, a small opening into a place so intimate to the human soul it simply cannot be expressed in anything other than a silent prayer to something unknowable. And it is that sense of the unknowable that leads him to so strongly reject that crude, little god, that idol, that certain small minds may have carved out for themselves. And quite justifiably. The true mystery that the human soul detects breathing within this all-encompassing universe could not be another number of the same set, another “entity” that could be or not be. As the Zohar expresses it, “You are One, but not in a numerical sense.” Meaning: Not part of any set. Not like any existence we know. Or as Maimonides plainly writes, when we say “G‑d is One” we mean that G‑d is not an entity as we know entities, because all entities as we know them have two possible states—being and not being. G‑d does not have that duality. We cannot even say that “G‑d exists”—for that implies that there are two things here, Him and His existence. But He is void of all dualities, even that of being or not being. We are speaking then, on another plane of reality, a plane upon which nothing else can be called real. There is only One. No, Jack Slack didn’t learn Maimonides or pick up a Zohar. But, to some degree at least, maybe that’s what Jack meant: This mystery to which he prays on occasion, it’s not the little god he imagines religious people worship. Because as soon as you describe it, that’s not it. Jack touches truth, but can’t embrace it. Just as it’s a shame that some religious people can’t allow themselves to live with the transcendental and unknowable without boxing it in, so it’s a shame that Jack can’t allow himself to embrace the mystery he feels.
November 2020
Both suffer that same fear of the unknowable. But truth is there. Because all of us touch truth. Because—although smaller truths may be difficult to grasp—the ultimate truth is readily accessible to all. I better explain that. The Ari, the greatest of the kabbalists, taught that the prerequisite for the creation of the cosmos was a complete and utter withdrawal of the primordial infinite light. Only then could a finite trickle of light return to generate and sustain a universe. In his most articulate interpretation of this withdrawal, Rabbi Schneur Zalman of Liadi explains that only the light went into hiding. But the light is not G‑d. G‑d is the source of light. And the source of light is never hidden. It’s there in plain sight for all to know. Even small children know it’s there. What is there? What is it about? What does it tell you? To what lofty heights does it lift you? In what mysterious ways does it enlighten you? That is light. The light was withdrawn. You will have to labor, struggle, toil, and even then in a lifetime attain less than a glimpse of a minute reflection of a dim trickle of the light. But the essence, the origin, the source of all light—that is always accessible, everywhere, at all times, to all beings, in all things. And so, adds Reb Hillel of Paritch, the essence-core of every person’s soul is always immediately accessible to him or her. That innermost of the soul knows the innermost reality. Not that it understands. It is not something you understand—just as ideas are not things you touch. You have to be that reality to know it. The essence-core of the soul knows. And that place in the soul is always accessible. Even accessible, Reb Hillel might agree, to an atheist. The atheist even has a slight advantage: his rejection of any form or describable entity that could be called G‑d. It is only that noisy, endless light of intellect and reason that stands in the way. Put aside all preconceptions and within that quiet void, there is only the very source of light. What do we call that source of light? Any description is a lie. The most divine name is almost profane.
Even to say “Him” or “Her”—certainly the chilling, impersonal “It”—is already saying too much, as though you recognize this entity enough that you can say that it is here or not here. Light contains some sort of information. Light can be distant and hidden, light can be present and revealed. But the source of light is only known because it is here, now—because it is absurd to imagine otherwise. Indeed, concealment and revelation, being and not-being—all these apply to light. In reference to the Source of Light, they are meaningless. So that the only word we can use is “You.” And, indeed, look in a prayer book, count the words. The word that will appear more than any other will be “You.” To say “You” to One who cannot be called anything else— that is the essence of prayer. As the Rebbe Rayatz wrote: You that all know of You. You that all put their trust only in You. You that all plead only to You. You that no creation nor emanation knows who and what You are. Perhaps this is what is to be learned from the faith of the atheist. In the words of Rabbi Menachem of Kotzk, “If you’re praying to the same G‑d today as you prayed to yesterday, you’re already worshipping an idol.” So, I’m thinking, it could be that this is just what is bothering Jack Slack, the atheist. He, too, after all, has inherited a neshamah, an inner breath of that unknowable G‑d. It’s an inheritance that comes without conditions— not even a stipulation that you must profess belief. But when squeezed tightly, Jack can’t help but feel that undismissable breath at his very core. And it doesn’t feel like anything anyone has ever described. Don’t be an idolater. Pray to the ineffable mystery that all of us know. 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
9
jewish thought
The Infinite Game Jonathan Sacks
T
he popular author and TED lecturer Simon Sinek recently published a book entitled The Infinite Game. Based on the distinction first articulated by James P. Carse, it is about the difference between two types of enterprise. One, a finite game, has a starting and ending point. It obeys rules, recognizes boundaries, and has winners and losers. Most sports are like this. So, often, is politics: there are campaigns, elections, rules and regulations, successful and defeated candidates. Businesses can be run this way, when they focus on quarterly profits, share price, market share and the like. But there are also infinite games. These have no starting point or finishing line, no clear winners and losers, no agreed rules or boundaries. Art is like this. So are music and literature. Beethoven didn’t win. Bach didn’t lose. Great artists change the rules. That is what Beethoven, Schoenberg and Stravinsky did; so too did Van Gogh, Cézanne and Picasso. Politics can be like this when it rises above opinion polls and sets its vision on larger issues of justice, equality and the moral health of society. Education is a finite game when it focuses on exam results and qualifications, or it can be an infinite game when it is about breadth and depth of understanding and character development. Finite games are played to win. Infinite games are played for their own sake. Finite games are usually performed in front of an audience of some kind. Infinite games are participative. We engage in them because we are changed by them. Van Gogh did not need to sell paintings to regard art as worthwhile. Beethoven was not seeking popularity when he wrote his late sonatas and quartets. James Joyce was not aiming at a bestseller when he wrote Ulysses. Infinite games are not a means to an end: winning the championship, beating the market, victory in an election. Instead they are what psychologists call autotelic, that is, they contain their purpose within themselves. We do them because the activity is inherently creative, demanding, uplifting and ennobling. It should be clear by now that these are not simply two types of game. They are two different ways of playing a game. If, in any country at any time, politics is
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treated as a finite game in which all that matters are popularity ratings and election results, then it quickly becomes superficial, trivial, uninspiring. The quality of leadership declines. The public becomes cynical and disillusioned. Trust is eroded and the social bond becomes frayed. When politics is lifted by a sense of history and destiny on the part its leaders, when it becomes not the pursuit of power but a form of service-to-others and social responsibility, when it is driven by high ideals and ethical aspiration, then leadership becomes statesmanship and politics itself a noble calling. This is not to denigrate finite games. We need them, because in many spheres of life we need rules, boundaries and time limits. But we must also have space for infinite games because they are among the highest expressions of the human spirit. These reflections are prompted by two verses: “Be sure to keep the commandments, decrees, and laws that the Lord your G‑d has enjoined upon you. Do what is right and good in the sight of the Lord…” (Deut. 6:17-18) The problem here is that the first verse seems to cover all 613 of the Torah’s mitzvot. They are commandments, decrees or laws. Why then does the Torah add, “Do what
is right and good in the sight of the Lord”? Surely doing what is right and good is no more and no less than keeping G‑d’s commands, decrees and laws. Are these not two ways of saying the same thing? However, as the Talmud explains: “And you shall do that which is right and good in the eyes of the Lord” means that one should not perform an action that is not right and good, even if they are legally entitled to do so. This is the basis of an important law in Judaism, dina debar metzra, “the law of the adjoining property.” When a landowner comes to sell a tract of land, the owner of the adjacent land has the right to buy it. If it is sold to someone else, the buyer must return the land to the neighbor who then reimburses them for the price they paid for it. This law is not about land ownership as such. In general, a landowner has the right to sell to whomever they choose. It is about doing “the right and the good” – what people sometimes call menschlichkeit. To the neighbor, the purchase of the land is an immense good. They can expand without dissipating their landholdings in different locations. To the outsider, losing this purchase is not a significant loss because they can acquire other fields elsewhere. The law of bar metzra departs from the usual principles of
Kislev 5781
law in order to achieve a moral end: helping one’s neighbor. Rashi, basing himself on this Talmudic passage , says that doing the right and good in the eyes of the Lord means “compromise, acting beyond the strict demands of the law.” Ramban agrees with this but goes on to make a fascinating and fundamental point: And the intention of this is that from the beginning G‑d said to keep G‑d’s commandments, testimonies, and laws as G‑d has commanded them. And now, it says: even regarding what G‑d did not command, pay attention to do what is good and right in G‑d’s eyes, because G‑d loves goodness and righteousness. This is important because it is impossible to mention in the Torah all the details of people’s behavior with neighbors and friends, or business conduct or local ordinances. The Torah mentions many such laws, such as: “Do not gossip”, “You shall not take vengeance or bear a grudge”, “You shall not stand idly by the blood of your neighbor”, “You shall not insult the deaf”, “You shall rise before the aged”, and so on. Now it states generally that one should do what is good and right regarding everything, including compromise and acting beyond the strict demands of the law. Ramban seems to be concurring with Rashi, but actually he is making a somewhat different point. Rashi is saying: keep the law and go beyond it. Ramban is saying that there are some things that cannot be specified by law: “because it is impossible to mention in the Torah all the details of people’s behavior.” The Torah gives us specific examples: don’t gossip, don’t take revenge and so on. But the rest depends on the situation, the circumstances, and the person or people you are dealing with. In the terms we encountered at the beginning of this essay: not all the Torah is a finite game. Much of it is. There are rules, commands, decrees and laws. There is the Jewish law. There are boundaries: milk, meat, public domain, private domain. There are beginnings and endings: the earliest time to say the morning Shema and the latest time. There are successes and defeats: either one does or doesn’t complete the counting
of the Omer. All of this is finite even though it is dedicated to the One-who-is-Infinite. Ramban’s point however (made also by the Maggid Mishneh) is that there are significant areas of the moral life that cannot be reduced to rules. That is because rules deal in generalities, and human lives are particular. We are all different. So is every situation in which we find ourselves. Good people know when to speak, when to be silent, when to praise, when to challenge. They hear the unspoken word, sense the concealed pain, focus on the other person rather than on themselves, and are guided by a deeply internalized moral sense that leads them instinctively away from anything less than the right and the good. The “right and the good in the sight of the Lord” is about the part of the moral life that is an infinite game. There is a fine account of such a person in Psalm 15: “One whose walk is blameless, who does what is righteous, who speaks the truth from their heart… who does no wrong to a neighbor, and casts no slur on others;… who keeps an oath even when it hurts, and does not change their mind… Whoever does these things will never be shaken.” I believe that we make a fundamental error when we think that all we need to know and keep are the rules governing interactions between us and our fellows. The rules are essential but also incomplete. We need to develop a conscience that does not permit us to wrong, harm or hurt someone even if the rules permit us to do so. The moral life is an infinite game which cannot be reduced to rules. We need to learn and internalize a sense of “the right and the good.” EM
future tense
MOSHIACH MUSINGS
Exile is often described as a punishment for our own failings. But this is only part of the story. At the "Covenant Between the Parts" between G‑d and Abraham, at which it was first established that there was going to be a Jewish people, G‑d informed Abraham that his descendents will be strangers in a land that is not theirs. The exile of the Jewish people was ordained before there was a Jewish people. Similarly, it is a common conception that time of Moshiach is primarily intended as an opportunity for G‑d to reward people for the millennia of exile when they loyally struggled and toiled in His service. While this is certainly one of the reasons for the Redemption, it is not its ultimate objective. The second verse of Genesis tells us that "the earth was astonishingly empty, and darkness was on the face of the deep, and the spirit of G‑d was hovering over the face of the water." On this the Midrash comments, "'The spirit of G‑d'—this is the spirit of Moshiach." In other words, G‑d created light and dark—both physical light and dark as well as their metaphoric counterparts: Redemption and exile. And even before that time, He envisioned a time when the
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.
light will banish the dark. He envisioned the spirit of Moshiach. Moshiach was actually G‑d's prime motivation in creating worlds, in the words of the Midrash: "G‑d desired a dwelling place on the lowest realms. And in order to reach that goal, we need first to undergo exile.
ask the rabbi
When is the Rain Season? Rabbi Yoseph Y. Zaltzman
Q
Why is the starting date for the rain prayer set according to a secular date as opposed to a Hebrew date, like other things on the Jewish calendar? Shouldn't it be determined according the rainy season of each region?
You’re right. Jewish holidays and customs always follow the Jewish calendar, which is linked to the phases of the moon. One exception to this rule is the special prayer requesting rain. Outside of Israel, we start saying the prayer for rain on the night of December 4 (December 5 in a leap year on the civil calendar). In the ancient world, rain was a life-anddeath concern. A good rainy season meant a good harvest and ample drinking water, while a drought could be fatal and cripple the economy. When the Men of the Great Assembly set out to codify the prayers, they added a prayer for rain to the daily prayers. In Israel, the official rainy season begins at the end of the Sukkot festival, when the Israelites were about to start their journey home after the festival pilgrimage. As much as they wanted and needed the rain, they chose to delay their rain prayer in the interests of a safer and easier trip. The custom became to wait for 15 days so everyone could complete their journey home before commencing the prayer for rain. Outside of Israel, at the time this prayer was instituted the primary diaspora community was located in Babylonia, which is modernday Iraq, where the need for rain comes later. So the Sages instituted that the prayer for rain there should begin sixty days after the start of the autumn season according to Jewish law. Because of the mechanics of the Julian and Gregorian calendars, there are several complexities involved, including the fact that the exact date shifts (as does the entire calendar) by one day at the beginning of each century, except for centuries that are divisible by 400. The bottom line is that in the year 2000 there was no change, but in the year 2100 the date will move to December 5 (and December 6 for leap years). Today, not many Jews live in Babylonia. The majority of Jews live in North America, and they need rain at different time of year
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than Jews that live in Australia or Singapore. Interestingly, Jews around the world all start asking for rain collectively on the day established for the Jews in Babylonia, regardless of when rains are actually needed in their respective locales. The Rebbe explains that even Jews living in the Southern Hemisphere, where the seasons are reversed, should follow the schedule established for the Jews of Babylonia, because we pray for the needs of the Jewish people as a whole, most of whom reside in the Northern Hemisphere. Individual community that require rain at a different time of year can add a separate personal prayer for rain as needed. Water is the source of life. There is an intriguing mystical teaching about the difference between rain, the source of irrigation in the winter, and dew, the source of irrigation in the summer. The source of rain is moisture that evaporates from the earth into the atmosphere to form rain clouds. Dew, on the other hand, is formed on earth by the contact between warm water vapors in the air and cooler surfaces. Spiritually speaking, this reflects the notion that in the summer months are more automatically energized – nothing needs to rise up from the earth to elicit the flow of water. Inspiration flows more readily. In the winter, on the other hand, things become more challenging psychologically and spiritually, like rain which has to first rise up from below before raining the life-giving moisture from above. In the winter months, we have to work harder for inspiration. The correct time to begin the prayer for this year is in the evening prayer on the night of December 5, 2020 (because the coming civil year is a leap year). 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.
Хочется затронуть тему, которую мы никогда прежде не обсуждали – важность наличия Ктубы – брачного договора – для еврейской семьи. В Cоветском Союзе не часто проводили еврейский свадебный церемониал – Хупу. А если не имели Хупу, то не имели и Ктубу, так как этот документ выписывается раввином во время церемонии. Для чего вообще нужна Ктуба? В наше время в светских семьях брачный договор заключают только олигархи, которые, меняя жену на более молодую, не хотят платить ей при разводе. Что говорит еврейский закон по поводу брачного договора? Для чего нужен этот документ и почему так важно его иметь? Тысячелетия назад наши мудрецы уже заботились о правах женщины. У нас об этом стали говорить только в последнем столетии. Скажем, парень и девушка решили пожениться. Расписались, а через месяц или два-три он говорит: «Не нравится она мне», - и уходит. Для мужчины статус остается почти неизменным, а для женщины статус разведенной всегда является болезненным. Да, для женщины последствия развода всегда тяжелее, чем для мужчины. Конечно! Как еврейские мудрецы решили поддержать женщину? Они создали документ под названием «Ктуба». В Ктубе указывается обязательная сумма, которую муж должен выплатить жене в случае развода. Часто мужчина думает: «Я не уверен, для меня эта женщина или нет. Но что я в конце концов теряю, женившись? Ничего! Отгуляем свадьбу, а там будет видно: не понравится – скажу: «Уходи!» Но после того, как в брачном договоре появился пункт, что при разводе мужу придется заплатить 200 серебряных монет, мужчины стали относиться к браку серьезнее... The article above is excerpted from the Russian edition of Exodus Magazine. To subscribe, please visit exodusmagazine.org or call 416.222.7105.
Kislev 5781
ב”ה ב''ה
NOVEMBER 2020 | KISLEV 5781
KISLEV 5781
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 .
COMMUNITY CALENDAR
NOVEMBER2020 MON
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RCS COURSE BEGINS
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WED
9-10 KISLEV FARBRENGEN
SUN
14 KISLEV FARBRENGEN
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Our
Community
НОЯБРЬ 2020
SUKKOT COMMUNITY EVENTS
Hundreds of people of all ages participated in dozens of events and celebrations during the week-long Sukkot festival, referred to in Judaism as "the time of our rejoicing.” JRCC Branches hosted several events, parties for children, as well as special events for adults. The family Sukkot parties featured music, prizes, children’s entertainment, and holiday-themed crafts and activities that made the holiday spirit palpable – including, of course, eating in the Sukkah and shaking the lulav and etrog. In addition to the family parties, JRCC branches also hosted evenings specifically for adults to focus on their own spiritual growth and social activities, and to experience the joy of Sukkot and “Simchat Beit HaShoeva” in their own way. Some of the highlights included Sukkah Art Festivals for kids hosted by JRCC S Richmond Hill & Maple, Concord, West Thornhill and East Thornhill, a Sukkah on Wheels event for kids by JRCC Woodbridge, and Pizza in the Hut pizza party at JRCC at Rockford. Several branches also hosted evening programs for adults, including L’Chaim Under the Stars by JRCC Woodbridge, Garden Sukkah Social by JRCC at Rockford, and a SukkahMobile Hop organized by JRCC Willowdale. Special events were also held for teens and seniors. In all, it is estimated that over 1,500 people participated in dozens of JRCC Sukkot events, with even more coming out to dance together in the culminating festival of Simchat Torah at all JRCC branches.
FREE MASKS PROGRAM
Thanks to the generosity of several donors, the JRCC has a limited supply of free masks available for all Jewish Russian families. Each package contains 10 masks per family. They can be picked up at the JRCC office at 5897 Bathurst Street #3, anytime during office hours. (See office hours on page 16).
YOUR WEEKLY STUDY GUIDE 1
CANDLE LIGHTING TIMES Nov 6, 2020
4:43 PM
Nov 13, 2020
4:36 PM
Nov 20, 2020
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Nov 27, 2020
4:25 PM
November 2020
The JRCC published a weekly “Chitas” study guide with Russian translation that is available by subscription. What is Chitas? Chitas is a Hebrew acronym formed by the the initials of Chumash (the Five Books of Moses), Tehillim (the poetic/prophetic/prayerful book of Psalms written/compiled by King David), and Tanya, the “bible” of Chabad Chassidic thought authored by the first Rebbe of the Chabad movement, Rabbi Shneur Zalman of Liadi. (The Rebbe later added the study of Rambam/Maimonides to the daily study regimen). Chitas refers to the daily study cycle of these texts, in which the Chumash and Tanya are completed each year, and the Tehillim are completed each month. Chitas is a daily journey through amazing and applicable teachings and prayers, messages that give life more of a sense of flow. The weekly study booklet is available for a modest fee, and is delivered either to your local JRCC branch or to your home at the beginning of each month. To learn more or to subscribe, call 416.222.7105, visit jrcc.org/chitas or email chitas@jrcc.org.
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Photo of the Month
Do you know what is
“MUKTZAH”? Join Rabbi Levi Jacobson for a text-based class in Halacha to gain a proper understanding of this aspect of keeping Shabbat. At JRCC West Thornhill 1136 Centre Street, Unit 2
The Sheinberg family celebrating Sukkot with Rabbi Avrohom Yusewitz of JRCC Woodbridge
Visit jrcc.org/pictures FOR MORE PHOTOS OF JRCC EVENTS AND PRGRAMS
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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
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Kislev 5781
EN
ya on d, st nt ?” ely ry he !”
Faces of the Community A M O N T H LY SERIES OF CLASSES FOR WOMEN
ARIEL ZALTZMAN EDUCATOR
The World’s Happiest Kept Secret
The World’s Happiest Kept Secret LESSO LESSON 1N
1
Just Over Just OverYonder? Yonder?
FINDING HAPPINESS IN LIFE’S GIFTS
The World’s Happiest Kept Secret
IN LIFbuy E’ S happiness; GIF T S We’reFINDING often toldHAPPINESS that money can’t joy must come from within.
Please tell us a little about your career. I am an educator who has taught Jewish subjects in various Jewish educational institutions. I was the director of the Kachol Lavan Hebrew Sunday School, then the director of educational programs at the Darchei Noam synagogue, and now I am the director of the JRCC Hebrew School.
We’re often told that money can’t buy happiness; joy must come from within. But Where have you lived over the years? be honest: AreEast weself-help really supposed having nicer things doesn’t Thornhill, Monday, Nov. 23 Wed., 25a thousand $15 that per class, I T ’ S A Q U E S T I O N that let’ hassNov. launched seminars, a to think I was born in Israel. In 2001, my family and I moved to , where I taught Hebrew 7608 Yonge St. 8:00pm 10:00am $100a thousand forwho the course, mean anything? And we allE Sknow that person seems Iyet T’S A Q U TION that has launched self-help seminars,to a have it all—and is Rebbetzin riddle that has perplexed multitudes, a mystery thatChaya enthralled the ancients: What and Jewish traditions at Akiva Academy in Youngstown, Ohio. Sixteen years includes student book riddle that has perplexed multitudes, a mystery that enthralled the ancients: What ZOOM INsomehow PERSON Mushka still Schneerson miserable. So#3 which is it?thought Classic Jewish sources suggest that what is the secret of happiness? Jewish thought has long emphasized the importance is the secret of happiness? Jewish of has long emphasized the importance of ago we moved to Ontario. We first lived in Hamilton and then moved to was once asked, living with joy. But how? And can you really choose to be happy? matters most ismost how we appreciate our life circumstances and how regularly we Two years ago we settled in the North York area. living with joy. But how? AndRSVP: can you really choose be happy? “What was theto JrccEastThornhill.org/rcs Toronto. This extraordinary course goes beneath the surface to find answers. Synthesizing joyful moment express that appreciation. timeless Jewish wisdom and the latest findings from the field of positive psychology, This extraordinary course goes beneath the surface to find answers. Synthesizing of your life?” we look at how wealth, meaning, trust, optimism, regret, faith, introspection, Why did you choose North York? She immediately
Upcoming
mindfulness, relationships, and ritual all interrelate with our outlook on life. Packed timeless Jewish wisdom and the latest findings from the field of positive psychology,
Our daughters decided to become independent and moved out, and my wife and I thought it was time for us to downsize our house for an apartment. We chose the North York area as it is only half an hour from the city center, and is with spiritual insights you can apply LtoE Sreal love every minute of discoverS Olife, N you’ll 2 also close to our workplaces. In addition, it is very important for us that there ing the Code to Joy. are many Jews around; we have always preferred to live where our community is. In general, I love Toronto as a city in general: it is very green with many parks We invite you to crack the code and find the key to J-O-Y in every lesson. for walking. It's great that huge parks and recreation areas are located in the S TAYING HONES T, HUMBLE, AND HAPPY Staying positive about life means staying positive about ourselves. In this center second of residential areas. replied, “This very
with spiritual insights you can apply to real life, you’ll love every minute of discover-
we look at how wealth, meaning, trust, optimism, regret,ing faith, introspection, the Code to Joy. moment is the We invite you code and find the key to J-O-Y in every lesson. most joyful!” mindfulness, relationships, and ritual all interrelate with our outlook onto crack life.thePacked
FARBRENGENS Journey of Yourself
step, we look at the importance of nurturing a healthy self-concept and Where how to does your family come from? avoid negative feelings about ourselves. Oftentimes it is feelings of nihilism My and grandparents lived in Ukraine. They made Aliyah to Israel one hundred years excessive navel-gazing that drag us down, but they can be countered by twoago. prime, My father's family was originally Orthodox. People called my grandfather a if seemingly paradoxical, Jewish principles: that I matter as an individual—but it isn’tbut I don't think he was an official rabbi. In the past, many older religious rabbi, all about me. people were often called rabbis. My parents were born in Israel, in Tel Aviv. I JRCC Rockford JRCC Woodbridge also grew up in Tel Aviv, and when I got married and had two daughters, my WEDNESDAY, NOVEMBER 25 SUNDAY, NOVEMBER 29 family and I decided to move to the US to teach Jewish studies. 9-10 Kislev Farbrengen 14 Kislev Farbrengen
Celebrating the day of liberation of the Mitteler Rebbe from czarist prison.
Celebrating the anniversary of the Rebbe’s wedding day.
LESSON 3
Job Opening: You!
What do you do in your free time? Do you have any hobbies? I love cycling, hiking and playing African drums. I love to travel and discover new places. I enjoy getting to know the life of people in different parts of the world.
WHAT AM I HE RE F OR?
If you had the opportunity to make "L'chaim" with anyone in history, who Each of us matters, because each of us has been sent into this world for a particular would you choose, and why? purpose. But how do we find out what that mission is? This lesson goes through nine choose Moses, the prototypical leader of the people. He led the I would different life-factors to take into account when searching to find one’s lifeJews calling.out of Egypt for a long time. The process of this Exodus and forty-year Above all, we learn that—contrary to popular misconception—living a holistic life wanderings in the desert were a difficult test for him and for the people. As a inspired by the Torah means having a relationship with G-d in which our individual leader, I believe he did an unbelievable job. He was a great politician. He knew selves find expression. To this end, we employ a kabbalah-based personality howtest to find a connection between the Almighty and the children of Israel. He was a role model, always empowering those around him to rise to the occasion. to learn how to best express our personal strengths while pursuing our life mission. Moses always knew how to overcome his weaknesses, what the head of the people should be, and how to communicate with the Almighty. He was the first true leader of the Israelites. Moses possessed great humility, had tremendous respect for people, and knew how to deal with them. I feel like he and I would have a lot to talk about. When did you start participating in JRCC programs? Two months ago, when I started my job as director of the JRCC Hebrew School. I am responsible for all the operations of the school, including the recruitment and retention of students, making sure they are motivated and engaged, educational and entertainment programs, budget, and marketing. How do you feel about JRCC programs? What do they mean to you? The JRCC is focused on serving Ontario’s Russian-speaking Jewish community. This is a well-known organization, and I like the devotion and enthusiasm with which JRCC staff convey traditional Jewish values to the people of the community, to help them integrate into a community with a rich Jewish life. The JRCC Hebrew School has great teachers. They work selflessly to make educational programs as impactful as possible, and at the same time interesting for children. I find it very important to participate in the JRCC programs as it Join our group of women to socialize, learn and discuss a variety of topics based on your gives me the chance to meet people, get to know the community, and tell them interest. These classes are geared to any level of prior knowledge about our Hebrew School. What are your plans for the future? Willowdale East Thornhill I want to focus all my knowledge and efforts to build on the success of the Every two weeks on Virtual: MONDAYS AT 8PM JRCC Hebrew School, so that as many Jewish children as possible receive a ZOOM ID 770 613 7608. WEDNESDAYS AT 7PM Jewish education that meets the highest standards. I also want to continue Rotating locations, In-Person: WEDNESDAYS AT 10AM doing what I love and hope that the coronavirus will not affect me.
For Women
shaina.zaltzman@jrcc.org
November 2020
at 7608 Yonge St.
exodusmagazine.org
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JRCC Directory
JRCC Program Spotlight
NEW AND IMPROVED HOLIDAY COMPANIONS The Jewish holidays are our way of connecting our lives, our selves, our families and our souls to something eternal. Throughout history, especially when things seem unstable and uncertain, Jewish observances provide and anchor and a prescribed dosage of joy and meaning that we can always count on. Though there are many profound messages and esoteric, spiritual energies associated with the holidays, the cornerstone of connecting to the holiday experience is understand its basic meaning and to observe its customs and rituals – the mitzvahs associated with the holiday. On the surface, a mitzvah is a commandment. But the true meaning and deeper significance of the word mitzvah is “connection.” The holiday mitzvahs, like all mitzvahs in Judaism, are channels through which we connect ourselves with the Divine will and align ourselves with the associated Divine energy. Sometimes, the sheer number of mitzvahs associated with a particular holiday and the complexities involved in some of the observances can become distracting or even overwhelming, and complicate our holiday joy. For this reason, the JRCC enlisted its team and Exodus Magazine to create a new series of beautiful and simple holiday companions for each holiday – Rosh Hashana and Yom Kippur, Sukkot, Simchat Torah and Shemini Atzeret, Chanukah, Purim, Passover, and Shavuot. Having more elaborate and user-friendly guides is also a practical need in these days of social distancing, where many people are celebrating the holidays on their own. The main objective is to provide practical guidance on preparing for and performing the basic holiday observances, in a concise and clearly written style
416-222-7105 | www.jrcc.org Jewish Russian Community Centre of Ontario 5987 Bathurst Street, #3 Toronto, ON M2R 1Z3 Canada Office Hours: Sun: 12 — 5 Mon to Thurs: 9 — 6 • Fri: 9 — 3hrs before Shabbat
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minimalistic design.
In addition, carefully curated brief insights will
accompany the instructions to provide concentrated
JRCC Affiliate Jewish Gorsky Assn.: 465 Patricia Ave. Rabbi Dovid Davidov x255 Downstairs JRCC Willowdale and the City: 5700 Yonge St. Rabbi Yisroel Zaltzman x231 JRCC Sheppard & Bathurst Senior’s Building 4455 Bathurst St., Party Room / Mr. Roman Goldstein x221
doses of inspiration and insight.
JRCC Lawrence & Bathurst Senior’s Building 3174 Bathurst St., Party Room x221
first-hand inside the issues of Exodus preceding
Danforth Beaches Rabbi Shalom Lezell (416) 809-1365
You can experience the new Holiday Companions
JRCC AFFILIATES
each holiday, and we will also make printouts of the
Durham Region Rabbi Tzali Borensein (905) 493-9007
Holiday Companions available at the JRCC office and
branches. You can also download them to print at home at [website].
Let us know what you thought of the new Holiday Companions published for the High Holidays and Sukkot, and look out for the Chanukah edition in the December issue of Exodus.
Georgina, Ontario Rabbi Yossi Vorovitch (905) 909-8818 Hamilton Region Rabbi Chanoch Rosenfeld (905) 529-7458 London, Ontario Rabbi Lazer Gorgov (519) 438-3333 Niagara Region Rabbi Zalman Zaltzman (905) 356-7200 Ottawa, Ontario Rabbi Chaim Mendelsohn (613) 218-8505 Waterloo Region Rabbi Moshe Goldman (519) 725-4289
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jewish thought
The Psychology
of the
Soul
By Adin Even-Israel (Steinsaltz)
W
hat is the relationship between the external manifestation of the human soul (its "aspects," forces) and the essence of the soul itself? This question lies at the center of much Chassidic thought concerning human psychology, and is central in the doctrines of the Chabad school. The founder of Chabad, Rabbi Schneur Zalman of Liadi, made apparently contradictory statements concerning the nature of this relationship. In his major work, the Tanya, we read: "The soul .. consists of ten aspects (behinot), which correspond to the ten Divine Manifestations (sefirot) from which they are descended … and are subdivided into Intellect (sekhel) and Attributes (middot): (Chapter 3). Later in the same book he writes: "The essence and the being of the soul … are its ten aspects" (Chapter 12). These are clear statements in favor of the position that the sou's essence is identical with its manifestations. Elsewhere, however, Rabbi Schneur Zalman modifies this stand. In his Likkutei Torah (Leviticus 4) he writes that his statements in the Tanya were not accurate, and that even the highest of the ten aspects is not identical with the essence and the being of the soul. All the forces and aspects of the soul are no more than modes in which the essence of the soul is manifest. The reason underlying this reservation is also made clear. Understanding the soul to be made up of separate parts would be to deny its unique nature. Seen in this way, it would no longer be a single entity, but a package of different qualities or aspects. Observation of life and of human development buttressed the Chassidic view that the manifestations and the essence of the soul are not identical. The soul, the vital force of the body, exists within a human being by virtue of the fact that he was created. In its essence, it is a unique, single, stable and unchanging entity, but as a person grows and develops, his intellect, attributes and feelings, which are all manifestations of the soul, do change. Life, in fact, can be perceived as an ongoing process of change in the manifestations of the soul. Thus, though the manifestations are ultimately derived
18
from the essence, they are in fact separate and discrete. If the soul is not identical with its manifestations, what is it? The traditional Chassidic response to this question is that we do not know, nor can we know. Whereas the manifestations of the soul are knowable, the essence is beyond the limits of our comprehension. The essence of the soul, like the being of G‑d, is inaccessible to the human mind, and is not a subject for human enquiry. The questions that may be asked concerning the soul, then, concern the various manifestations, their relation to the essence, and the relationships between them. The manifestations of the soul are, as we have seen, separate from the essence, but this does not imply that they are simple vehicles by means of which it is revealed. There is a wide range of fundamentally different manifestations of the soul, including intellect, feelings, cognitive powers, speech and action. In order to understand their nature, we shall have to clarify what is involved in the process of revealing. The image used in earlier kabbalistic and Chassidic works to describe revealing is that of "garbing." The distinction between the two concepts, "garbing" and "revealing," is extremely important. The implication
of "revealing" in the sense in which it is normally used is that the entity itself, in is essence, is made apparent, is uncovered, and that there is no intermediary between it and the perceiver. "Garbing," on the other hand, refers to a situation in which there is precisely such an intermediary, a "garment." The garment is a separate entity, though it generally possesses no character or personality of its own: it serves as an instrument, whose function is to reveal the nature and the goal of another entity. The use of the two linked images, "garbing" and "garment," highlights the two-sided nature of revealing – it is both a covering and an uncovering. A person does not appear in company undressed; without his garments, he is not seen. The garment is an instrument by means of which the entity is revealed, but, on the other hand, it hides the true essence and nature of that which it grabs: from without, we can see only the garment. Speech, for example, is frequently described in the Tanya as a garment for thought. Thought is an inner, spiritual process that cannot be transmitted to others. For it to be communicated, it must be garbed in the garment of speech (from this point of view, writing is considered to be a special case of speech). What is revealed, that which is made
Kislev 5781
jewish thought
manifest, is not the thought itself, which remains hidden and concealed, but a kind of projection, a shadow of the reality. Speech is incapable of transmitting thought perfectly; it can convey the content of thought, but not its essence. Another aspect of the garbing and garment symbolism is the close connection between that which is garbed and the garment. The garment is an external entity, but it does reproduce or copy the essence of that which is garbed. This is an important characteristic, and it makes the difference between garments and other instruments. For the most part, an instrument does not reproduce the content of the entity that employs it. The garment, even though it conceals, does provide background material that will help us to understand the inner essence. Thus, speech can be considered a garment for thought only by virtue of the fact that the "alphabet of speech" is a kind of transcript, a translation, of the "alphabet of thought." There are various kinds of garments. A particular essence can be revealed or made apparent in numerous ways, and each of these modes of "garbing" is different. It is possible to analyze these forms in great detail, but two broad categories can be distinguished – that of inner garments and that of outer garments. In a certain sense an outer garment is the simplest form of revealing – the making apparent of concealed content to others. Nevertheless, such a garment is generally relatively far removed from that which is garbed, both in its essence and in the accuracy of the reproduction. Speech is an example of an outer garment. An inner garment, on the other hand, does not reveal to the external world, to others; it is more of an inner revealing, to one's self. It is the bringing to light, making manifest. Of something previous either not understood or not present in the realm of consciousness. An example of such an inner garment is thought, when it is seen as garbing the soul; thought reveals to the subject something of his own soul, and yet is never seen on the outside. A characteristic common to all garments is that they possess no intrinsic connection with what is garbed, and always remain
November 2020
separate entities. Nevertheless, in certain circumstances they may affect the entities that they garb. Thus, what a person says may provoke his thoughts, but such stimulation is not a function of the garment as a garment, but as a new entity which may or may not have such an effect. There is another mode of manifestation, that known symbolically as an "adornment." Its connection with the essence that is reveals is much closer than that of even an inner garment. To a limited degree, the adornment does unite with the essence; from the perspective of the external world, the inner essence; from the perspective of the external world, the inner essence and the adornment appear to be identical. The adornment is thus more than a garment, for it is intrinsically connected with the essence it garbs; it is not a totally separate entity, but assumes part of the personality of the essence. There are, however, two aspects of the adornment. In terms of its own primary being, it remains separate and discrete, and is never one with the essence. As seen from the outside, however, there is no way of distinguishing between the two. The essence does not merely "use" the adornment as a medium to establish a connection with the outer world; the bond is much more profound. When the essence is revealed by an adornment, it becomes, in a way, a sort of adornment itself, for it is totally identifiable with the particular mode of manifestation operating at that time. Even though the adornments may change, for whatever period of time the connection exists, the identity with it is complete. Let us now apply the distinction we have made between garment and adornment to what is knowable of the soul. Thought, speech and action are among the garments of the soul, whereas Intellect and Attributed are its adornments. As we have noted, the function of the garment is to reveal the essence to the exterior. In other words, thought, speech and action are the means by which the soul is manifest, by which its Will is revealed. Nevertheless, the soul is not identified with any of these garments. Even thought, which is an inner garment, is not to be identified with the soul itself. Thought
does no more than convey or express a particular content, desire, idea or impulse that arises in the soul. Thought transcribes that which it receives from the soul into its own alphabet – words. This is not the case with the adornments, the so-called powers of the soul. Let us take, for example, Will, one of the highest of these powers. Will is more than just a means of expressing the soul. Although it does serve as a medium through which the soul is manifest, when it is operative, Will is united with the essence of the soul and from the perspective of the external world, it is the soul. A characteristic of garments, both inner and outer, is that they may be imperfect or flawed. When this occurs, as it does to some degree in every individual, the manifestations of the soul are likely to be distorted. This can impair the establishment of a connection between the soul and the exterior, or result in a faulty connection. Thus thought may be unable to express fully the true essence of the soul, when it is limited by defective methods of reasoning or by erroneous concepts that are not compatible with the essence of the soul. Such distortion does not occur with the adornments, the powers of the soul: as we have said, in a sense they are the soul, and they do express the soul correctly. These differences are of far-reaching significance when we wish to understand the distinction between Intellect and thought. As we have noted, the two are not identical. Thought is only a garment, and, as such, its basis is the revealing of a particular content. The fact that thought, word and action are connected in a kind of permanent bond shows that they are all modes of manifestation of more inner essences, and that the differences between them are only of degree. Though thought is an "inner" garment, close to and almost inseparable from the soul, it is still in the same category as speech and action. Like the other garments, thought is a function of the physical body, to which the soul gives life and the ability to exist. The difference between the activities of the various garments is ultimately a function of the instruments with which they express themselves. Thus, the differences between action (the hands) and speech the mouth) and between speech
exodusmagazine.org
19
jewish thought
and thought (the brain) are functions of the sensitivity and subtlety of the instruments. Thought is an activity of the physical body, but at a more spiritual, refined level. Intellect is the capacity of the soul to comprehend, the basic essence of the soul's power to understand. It is the soul's intrinsic ability to attain holistic intellectual understanding. Comprehension by the Intellect (as opposed to that by thought) is of the totality of whole entities, and to a certain degree, of things-in-themselves. At this level, the concepts and words of thought are not manifest. When, however, thought emerges from this general state of potentiality and enters the instruments of thought – the brain – there is a transformation from potential content to actual content, a translation of the abstract capacity for comprehension into words and concepts which, in turn, are expressed in the Alphabet of Thought, and are "garments." "Thought," a physiologicalmental activity, serves as a performing instrument, carrying out the directives of the Intellect. The relationship between the Attributes of the soul and the emotions is similar to that between the Intellect and thought. The Attributes are the first sparks, the forces that activate the emotions in their development; they are simple essences, the primary impulses. When such an impulse reaches the brain, it unites with the capacity of thought, and an emotion can take form, in all its mental and sentimental complexity. In the Tanya, the relation between the Intellect and the Attributes is usually described as that of cause and effect. The primacy of the Intellect over the Attributes is supported by observation of human life and of the changes that take place in Attributes. Special attention is paid to the objects of the Attributes in children, "whose affections are for little, unworthy objects, because they have not the knowledge to love that which is worthy of love, love being according to Knowledge." This statement of the ontological primacy of Intellect is subsequently modified, and it seems that the intellect does not create the Attributes, but rather provides the objects for the. Even if only the Intellect can activate the Attributes,
20
Intellect cannot in itself relate to them. At most it can be said that the Intellect is the midwife of the Attributes. We would seem to be moving in the direction of an unexpected nationalism: even though the emotions are not created by the Intellect, nevertheless their coming into existence is conditioned by it. In fact, further examination of the distinction between Intellect and thought shows us that the relationship is more complex. Intellect is essentially the capacity to comprehend and to absorb reality – whether this is outer or inner; Attributes, on the other hand, are the impulses inherent in man, although only in potential, as first sparks. What they contain is the possibility to love or to hate (or more precisely, to be drawn to or repelled by), to respond to beauty, etc. but such impulses are blind as long as there is no object upon which their particular energy can be focused. Without the background of mental contents provided by thought, they cannot make contact with reality, and remain in potential. It is the Intellect which chooses the objects to which human impulses can relate; only after such an initial selection of objects, and a complex process during which the primary attitude of the Intellect towards them is fixed, in thoughts and words, cant he inner
impulses begin to be manifest and to act as genuine human emotions. It cannot be said that a child loves or hates less than an adult. His primary impulses (Attributes) exist within him to the same extent, and they are certainly very active. The difference is that the child's Intellect is less developed than that of an adult, and selects different objects for love or for hate, from a more restricted range of possibilities. By generalizing the comparison of child and adult, we can see that the smaller the guiding, directing power of the Intellect, the greater is the relative influence of the Attributes-asimpulses on thought and behavior. The Chassidic theory of moral growth was based on what may be called a system that prescribed the way in which the individual could become a more complete human being – by directing the Intellect towards more noble objects. 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 RUSSIAN COMMUNITY CENTRE OF ONTARIO EВРЕЙСКИЙ ЦЕНТР РУССКОЯЗЫЧНОЙ ОБЩИНЫ ОНТАРИО
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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
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Mezuzah & Teffilin Checking by a certified scribe
Have your teffilin and mezuzot checked by a certified scribe. Price: $12 per mezuzah | $108 for teffilin If repair is required, only those costs will be charged
Mezuzot, teffilin, talitot and other Judaica are available for sale at the JRCC Bookstore.
For more information call 416-222-7105 | www.jrcc.org/mezuzah Drop-off and pickup at 5987 Bathurst St., Unit 3
wars, becoming a part of prohibition law in the 80s, the company is now an important economic player in a region, producing more than 20 million bottles of alcoholic beverages per year. Although the distillery's roster includes an assortment of wines, gins, and vodkas, by far the most famous of its products are its award-winning brandies. Like all top-notch spirits, the high quality of this liquor begins with the region's grapes. Occupying the land east of the River Dniester, Transnistria is in the heart of the ancient Bessarabian wine region, a gem of viniculture perched above the Black Sea that has also survived the many ups and downs of centuries of Russian rule. Plucked from the Bessarabian vine, the grapes fortunate enough to make their way to Tiraspol are transformed into brandy using a process identical to that used to make Cognac in France—double distilled in copper pots, aged in oak barrels, and then carefully blended with water and sugar. The grapes are of a typical Cognac variety, an assortment that includes Colombard, Riesling, and Ugni Blanc. Despite the company's rigid adherence to the French production methods, Kvint is not located in Cognac, France and therefore cannot formally call their products "Cognacs." Instead they use the Moldovan word divin, hence Kvint's name, which is an acronym for the Russian phrase "divins, wines, and beverages of Tiraspol." But in a land where international laws don't seem to really apply, most local people still refer to Kvint's products as Cognacs, and it is called Brandy everywhere else in the world.
Also Kvint is focusing their efforts on making a wide assortment of wines. Along with ordinary table dry, semi-sweet and dessert wines, the KVINT’s portfolio can boast of some excellent varietal and blended wines matured in oak barriques, according to traditional production process from 9 months to 3 years. Shop for the best selection of Kvint Wine : KVINT CABERNET SAUVIGNON KOSHER 2015, LCBO #455138 This wine is made under control of the Union of Orthodox Jewish Congregations of New York (USA), OU, it has the status of Kosher for PASSOVER, Mevushal (approved for Passover, pasteurized). This wine is made from the selected grapes grown in own vineyards of KVINT. It features pleasant astringency and harmonious acidity. Its bouquet is complex with aroma of nightshade berries enriched with hints of morocco leather. KVINT MERLOT KOSHER 2015, LCBO # 455112 Bright berry aromas: hints of cassis, and delicate nuances of prunes and cherry. It is velvety on the palate, with barely perceptible astringency and freshness.
BRANDY KVINT KOSHER and DIVIN KVINT KOSHER FOR PASSOVER are now available at LCBO stores, Vintage # 577817 and # 540039. It is made under control of the Union of Orthodox Jewish Congregations of New York (USA), OU, it has the status of Kosher for Passover (approved for Passover). It is made by special production process with eauxde-vie and wine-distilled spirits aged in oak barrels not less than a year. It features fine golden color, harmonious taste and bright floral aroma with light tones of maturity.
Kislev 5781
YOU
JRCC B K STORE
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WIDE SELECTION OF JEWISH BOOKS IN ENGLISH, RUSSIAN & HEBREW WE ALSO SELL TALLIT, TEFFILIN AND MEZUZOT.
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The word for “charity” in Hebrew actually means “justice,” for giving is not seen as an exceptional favour to the needy but a matter of simple justice: it is the just thing to do. The act of tzedakah brings so much positive energy into the world that it is equal to all other mitzvoth and brings the redemption closer.
For charity box pickup or drop off call 416-222-7105 or email jrcc@jrcc.org
FIERA FOODS COMPANY IS HIRING! As one of North America’s largest, privately-owned large-scale bakeries, Fiera Foods Company and affiliated companies has an incredible history of expansion, innovation and quality over the past 30 years. We’re looking for outstanding people to join our outstanding team. • Production (Mixers, Scalers, Oven Operators, Production Line Operators,
General Production Staff, Forklift Operators, Shipper/Receivers); • Skilled Trades (Electricians, Mechanics, Refrigeration Mechanics, PLC Technicians) • Sales (Canada and US); • Management (Lead hand, Supervisory, Management, Project Engineers)
Our commitment to quality, excellence, and responsiveness are critical to our team and our success. Superior communication, teamwork and attention to detail are expected of everyone. Please submit your resume and your compensation expectations to jobs@fierafoods.com or call (416) 746 1010 (ext. 258). We thank all in advance for their interest, however only those selected for interviews will be contacted.
ONGOING CLASSES
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SUNDAYS: 7:00AM
CHASSIDUS
RABBI YOSEPH CEITLIN
ENGLISH
JRCC ROCKFORD
7:00AM
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RABBI YOSEPH ZALTZMAN
RUSSIAN
JRCC ROCKFORD
8:00AM
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RABBI YISROEL GOLDSTEIN
ENGLISH
JRCC WEST THORNHILL
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MR. ROMAN GOLDSTEIN
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RABBI YOSEPH ZALTZMAN
RUSSIAN
JRCC ROCKFORD
8:00PM
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MRS. NECHAMA DINA JACOBSON
ENGLISH
JRCC WEST THORNHILL
8:00PM
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MRS. CHANIE ZALTZMAN
ENGLISH
ZOOM ID: 770 613 7608
8:30PM
JEWISH LAW & CHASSIDUS
MRS. CHIENA ZALTZMAN
ENGLISH
JRCC ROCKFORD
6:00AM
THE REBBES TEACHINGS
RABBI YOSEPH ZALTZMAN
RUSSIAN
JRCC ROCKFORD
8:00PM
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RABBI MENDEL ZALTZMAN
ENGLISH
JRCC EAST THORNHILL
8:00PM
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RABBI LEVI JACOBSON
ENGLISH
CALL FOR LOCATION
6:00AM
THE REBBES TEACHINGS
RABBI YOSEPH ZALTZMAN
RUSSIAN
JRCC ROCKFORD
10:00AM
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MRS. CHANIE ZALTZMAN
ENGLISH
JRCC EAST THORNHILL
7:00PM
JEWISH LAW & THE PARSHA
RABBI DAVID DAVIDOV
HEBREW
465 PATRICIA AVE.
8:00PM
TALMUD
LEV MIRLAS
ENGLISH
JRCC WEST THORNHILL
8:00PM
MOSHIACH TIMES
RABBI SHMUEL NEFT
RUSSIAN
JRCC ROCKFORD
6:00AM
THE REBBES TEACHINGS
RABBI YOSEPH ZALTZMAN
RUSSIAN
JRCC ROCKFORD
7:00PM
THE JEWISH HOME
RABBI DAVID DAVIDOV
RUSSIAN
465 PATRICIA AVE.
CHAVRUSA PROGRAM: ONE-ON-ONE STUDY, TOPIC OF YOUR CHOICE
ENGLISH
JRCC WEST THORNHILL
TORAH STUDIES
RABBI FISHEL CHICHELNITSKIY
RUSSIAN
ZOOM WWW.ZOOM.US/MY/JRCCHQ
JUDAISM
MR. ARYEH LEIB KAUSHANSKY
RUSSIAN
JRCC WILLOWDALE
THE REBBES TEACHINGS
RABBI YOSEPH ZALTZMAN
RUSSIAN
JRCC ROCKFORD
8:00AM
HAYOM YOM
RABBI YOSEPH ZALTZMAN
RUSSIAN
87 DANA CRES.
8:00AM
CHASSIDIC PHILOSOPHY
RABBI SHMUEL NEFT
RUSSIAN
JRCC ROCKFORD
CUSTOMIZED LEARNING
8:00AM
CHASSIDIC PHILOSOPHY
RABBI LEVI JACOBSON
ENGLISH
237 BRICKSTONE CIRC.
Your topic. Your time. Your location. Contact your local branch or 416.222.7105.
9:00АМ
CHASSIDIC PHILOSOPHY
RABBI AVRAHAM WEINSTEIN
ENGLISH
JRCC CONCORD
9:00AM
TANYA
RABBI YITZCHOK RAPAPORT
RUSSIAN
JRCC SOUTH THORNHILL
9:15AM
CHASSIDIC PHILOSOPHY
RABBI AVROHOM ZALTZMAN
ENGLISH
9699 BATHURST ST.
9:30AM
THE KABBALISTIC PARSHA
RABBI LEVI BLAU
ENGLISH
JRCC SOUTH THORNHILL
9:30AM
CHASSIDIC PHILOSOPHY
RABBI MENDEL ZALTZMAN
ENGLISH
JRCC EAST THORNHILL
Illuminate your life. FEATURED COURSES AND LECTURES
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Willowdale Every two weeks on Wednesdays at 7pm.
TUESDAYS:
Rotating locations, shaina.zaltzman@jrcc.org
For Women
East Thornhill Virtual: Mondays at 8pm ZOOM ID 770 613 7608. In-Person: Wednesdays at 10am at JRCC ETH 7608 Yonge
GOOD MORNING! Morning Kolels
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Sunday - Friday, starting at 6:00am JRCC East Thornhill (7608 Yonge St., #3) JRCC @ Rockford (18 Rockford Rd.)
8:00PM The World’s Happiest Kept Secret 8:00PM 8:00PM
A M O N T H LY S E R I E S O F CLASSES FOR WOMEN
The World’s Happiest Kept Secret O N T H LY S E R I E S O F Monthly course for women inACM multiple branches. LASSES FOR WOMEN For dates, times and details visit: jrcc.org/rcs
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Due to COVID-19 there may be some changes to the classes. Please contact us or your local branch to confirm.
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