Exodus Magazine - February 2021 by Exodus Magazine

#220 | February 2021 • Adar 5781

m with JRCC Celebrate Puri MITZV OT OF PURIM The FOUR

LISTEN TO THE

Purim Mitzvahs and programs

MISHLOACH MANOT

MEGILLAH

GILLA ME around the clock

on reading twice: once Listen to the public This year, that’s again on Purim day. 26. Purim night, and 25 and Friday, February Thursday night, February

MISHLOACH MANOT

26, send a package On Purim day, February two different ready-to-eat containing at least beverages to at least food items and/or one person.

10,000 The JRCC will distribute across the GTA. Mishloach Manot g/ Please visit www.JRCC.or

MishloachManot

at of small readings We will have tens please RSVP at many times and location,

to volunteer or update

www.JRCC.org/Megilla will be enforced. All local covid-19

your address.

EAT A FESTIVE

regulations

MEAL

Mst PURIFea

MATANOT L'EVYON

KA TZEDA POOR

gather your day, February 26, During the Purim meal. with a festive Purim family and celebrate

FOR THE

of Fullfill the mitzvah . Matanot L'Evyonim during the two needy people least Give money to at Purim. daylight hours of

see back page

You can have the on your behalf at

JRCC do this

www.JRCC.org/Matanot

PURIM FOR KIDS

PURIM FOR ADULTS

PURIM

LIVE CONCE

AND NDLERL WOVIRTUA PROGRAM

25 | 8:00pm Thursday, February s/my/jrcchq ZOOM: www.zoom.u

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‫ב׳׳ה‬

R IM P U 25-2 6, 2021

Exodus

Holiday Companion page 16

The Jewish Russian Community Centre of Ontario Serving Canada's Jewish Russian Community Since 1980

Compani Magazine Holiday

February

Jewish Russian Community Centre of Ontario

Purim is...

m How to Puri o list

day to-d

Pre-Holi

Purim night ) twice – on Megillah Purim day (Friday hear the on • Plan to evening) and es (Thursday l meal gift packag for the festiva ach Manot • Prepare for Mishlo the poor food items butions to tion • Prepare ble contri to ease transi oon make charita advance, • Plan to Friday aftern tions in t prepara Shabbat on • Make Shabba festivities into from Purim

nces:

Primary Observa

to the Megillah – listen Megillah (twice) food Manot – send 2. Mishloach gift packages gifts give financial 3. Charity – to the needy – make sure 4. Festive Meal the meal to complete before Shabbat

6:31pm)

holiday that a joyous Purim is s salvation the miraculou commemorates of the Persian in the times of the Jews Ahasuerus’s BCE). King “to empire (356 Haman, plotted prime minister, all the Jews… and annihilate destroy, kill lots (“purim” Haman cast his in a single day.” the date of to determine in Persian) the festival is what gives which scheme, its name.

(5:30am to three| Fast of Esther oration of the in commem 25 | 13 Adar to King to nightfall Thursday, Feb life to appeal from daybreak she risked her orates Esther’s A fast is observed Esther’s request before fast also commem at people. The Pregnant or day fast called to save the Jewish Jews fought their enemies. Achashveirosh as the from fasting. 13th of Adar, are exempt in ill health fasting on the and people nursing women Night Adar | Purim Feb 25 | 14 of the evening, reading public Thursday to a #1 by listening ers and Megillah Reading events of Purim d, we use noise-mak miraculous is mentione We relive the r Haman’s name name his evil Megillah. Wheneve note below* to “drown out” Megillah – see l” feast this evening. stamp our feet reading of the a small “unofficia → Attend a public y to be festive and have It is also customar the of hearing fulfill the mitzvah JRCC will host The One can only scroll. Megillah: of the from an original throughout * The Mitzvah live reading and other locations attending a health its branches Megillah by All provincial readings at day of Purim. ten people. dozens of Megillah during the evening and be limited to times reading will GTA at various to, and each egilla. be adhered at jrcc.org/m guidelines will can read the your spot online reading, you You can reserve a Megillah or with your unable to attend Esther) yourself thing.) If you are absolutelythe Scroll of Esther (Megillat but it’s the next best story in of Megillah, fascinating the mitzvah does not fulfill family. (This

The Purim

Story

all-time low, was at an Jewish morale , the nation was destroyed the Temple in foreign and dispersed on conquered of assimilati the blight lands, and enemy arose Just then, and Haman, had set in. his evil plans. to carry out g tribe of from the Jew-hatin descended solve “the a scheme to Amalek, devised for all by once and Jewish problem” man, woman Jewish every in a annihilating ut the world, and child througho Were it not almost worked. It day. heroes single other i, Esther, the for Mordecha Jewish children) involved (including hand of the hidden – and, of course, e... Divine providenc continued → Purim plans in making your y Purim For assistance about communit kids and for updates for families, and events observances rim or contact visit jrcc.org/Pu and adults, the JRCC.

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think! again. February 2021 • Adar 5781

5 | JEWISH SOUL

Why Give Food Gifts on Purim?

8 | LIFE ON EARTH

You Can Save the World

Purim reminds us not to be carried away by foreign cultures, and not to be misled into assimilation by the notion that it appears to be in no conflict with our spiritual heritage.

It seems we’ve entered an insanely adversarial universe, one in which the major preoccupation of far too many people is ”Who’s on my side and who’s against me?”

— From the Rebbe's letters

— by Tzvi Freeman

editorial jewish soul made you think kabbalah life on earth jewish thought ask the rabbi our community

6 | MADE YOU THINK

Purim and Jewish Food

10 | JEWISH THOUGHT

Understanding Modern Antisemitism

Judaism makes such a fuss about food that you have to wonder if that is not the cause that so many Jews today find their tradition to be spiritually irrelevant and morally bankrupt.

Purim and Chanukah are both about antisemitism. There is one obvious difference between them: Haman, of the Purim story, wanted to kill Jews. Antiochus, of the Chanukah story, wanted to kill Judaism.

— by Simon Jacobson

— by Jonathan Sacks

7 | KABBALAH

18 | PERSPECTIVES

How are we supposed to know what we really want? After all, we have many conflicting interests inside. What is our true inner will and what is our deceptive, outer will?

Let's clarify some misconceptions and misunderstandings regarding the nature of the new relationships that are being forged, respectively, between Israel, Bahrain, and the United Arab Emirates

— by Yitzchak Ginsburgh

— by Alan Baker

What do I Really Want?

February 2021

holiday guide simchas perspectives marketplace memorials

4 5 6 7 8 10 12 13 16 18 19 21 25

The Abraham Accords Analyzed

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Communication is the key to success in any arena – in the home, in the workplace, in the mind. What do we really mean when we way “communication?” Usually what comes to mind is the way we speak – the words we choose to say, and how we choose to deliver them. But there is more to communication than the words we speak. Much, much more. Communication starts in the mind. How do I communicate with myself? How do I perceive myself? How broad and deep is my capacity for unconditional love and compassion toward myself? Because within the self is where these traits are developed and nurtured. If they don’t exist inside myself, how likely are they to find real expression with anyone else in any real way? This is the inward, reflective dimension of communication. On the flip-side, communication is also expressed in the actions I choose to take (or refrain from taking). When activities are performed without any thought, without dwelling upon or at least connecting to their significance, they are empty. Even the smallest act or refraining, matter how inconsequential or fleeting it might seem, is of immense significance – as if the entire universe pauses and holds its breath in anticipation of my choice, which impacts the course of its trajectory. This is the outward, projected dimension of communication. Nestled somewhere between the inward communication of thought and the outward communication of action is the bridge between them – speech itself. Speech brings the nuances of thought into reality, and propels action. Words are powerful. They can do amazing things. That can also polarize, put up walls, and cause tremendous, irreversible pain. This usually happens when words are used to manipulate a situation, another person, or myself – or simply just to take up space when there should be thoughtful silence instead. We should learn to cherish the awkward silence.

Empty words, even if they provide temporary comfort, inspire confidence, peacemaking or lovemaking in the moment, are eventually exposed if they are devoid of thought and detached from action. Real communication is consistent through and through: Honest thought, thoughtful words and wordly actions synchronously chiming the same message, emanating from the heart. It can be challenging to be present. Sometimes it takes hard work. I often find myself suddenly confronted with an important moment, surprised to find myself there. It’s like when I’m driving or wandering absentmindedly, on auto-pilot, and then abruptly “space in” to find myself in an unexpected place. It could be a difficult situation I didn’t see (or didn’t want to see) coming. Or it could be an opportunity to connect with a meaningful experience. Either way, I’m not prepared, not totally present, lost in the busy-ness of life or the meanderings of the mind.

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Here is an exercise that provides a quick way out — or, more accurately, a way in: Pause briefly to gather yourself and focus on the moment. The world can wait. It only takes a few seconds and three breaths. No one has to know. Step one: Calm. Take a deep breath. Slow things down. You are here. Step two: Clear. Take a deep breath. Remove all distraction. Nothing else matters right now other than this moment. Step three: Connect. Think of one thing that makes this moment meaningful and special for you, especially right now. Separating the need to become present, which can seem overwhelming, into three smaller steps, three deep breaths – calm, clear, connect – makes it more manageable. This is not a shortcut to attaining awareness, to unifying thought, speech and action. It is a tool to help get there, one moment at a time.

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© 2021 JRCC. Published monthly by the Jewish Russian Community Centre of Ontario. Issue Number 220 (February 2021) Mail Registration Number: 40062996 Circulation: 19,000 Subscription: $18 For submissions, please send articles via e-mail along with a biographical sketch of the author. Журнал Эксодус выпускается Еврейским Центром Русскоязычной Общины Онтарио. Журнал на русском языке можно приобрести позвонив по телефону (416) 222-7105.

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Adar 5781

jewish soul

Why Give Food Gifts

Purim?

From the Rebbe's letters

wish to acknowledge with thanks receipt of the Shallach Monos with the accompanying note. I also want you to know that I was gratified to meet several members of your group at our Purim celebration. There are a number of topics which I should have liked to take up with you, but I must confine this letter to the acknowledgement, adding but a few lines on the subject of Shallach Monos. You are surely aware that one of the explanations of this Mitzvah is that by observing it we rectify a corresponding transgression committed by some of our people in the days of Ahasuerus. As you are familiar from the Megillah, Ahasuerus arranged a sumptuous banquet. The food and drinks served at this feast were not kosher. At the same time degrading use was made of the holy vessels of the Holy Temple which were in the custody of the Persian conquerors. Nevertheless, some Jews participated in the banquet and partook of the non-kosher food. Therefore, when we commemorate the downfall of Haman and the frustration of his murderous plans after the Jews had completely returned to G‑d, we celebrate the festival also by a sending each other Shallach Monos of ready-to-eat food and drinks, thus demonstrating our loyalty to G‑d in general, and to His dietary laws in particular. There is a more profound explanation also. Persia, in the days of Ahasuerus, was the mightiest empire in the world. It also boasted of the most advanced civilization of those days. On the other hand, the Jewish people at that time were in despair. The Holy Land and the Holy Temple lay in ruins. The opinion was widely circulated that G‑d had abandoned His people. This was supported by miscalculations purporting to show that the period of seventy years’ exile prophesied by our prophets was at an end, yet the promised liberation had not come. This, in fact, was one of the reasons why Ahasuerus made that pompous feast and dared to profane the holy vessels. Under the circumstances, when the head of the mightiest world empire and civilization arranged the royal feast, inviting

February 2021

to it representatives of all nations, the Jews among them, many Jews could not resist the temptation. They were not deterred by the fact that this banquet was to mark the beginning of a new “era” of complete assimilation and were deluded by the friendly slogan of “no compulsion.” Thus they became a party to the profanation of the holy vessels. Symbolically, the profanation of the holy vessels of the Holy Temple marked also the desecration of the Divine soul which forms the sanctuary of every Jew and Jewess. The purpose and mission of this Divine spark is to light up one’s immediate environment and one’s share in the world at large with the light of the highest Divine ideals. Far from fulfilling their soul’s mission upon this earth, those weak Jews lent aid and comfort to the forces of assimilation and darkness. By partaking from the “food” of Ahasuerus they contaminated both their bodies and souls. Purim, therefore, reminds us not to be carried away by the outer sparkle of foreign civilizations or cultures, and not to be misled into assimilation by the notion that it appears to be in no conflict with our spiritual heritage. We are a unique people, as stated in the Megillah: “There is one people (although)

scattered and spread among the peoples of the world, (yet) their laws are different from those of other peoples.” We have preserved our unity and uniqueness despite our being dispersed in the world, because we have preserved our laws. It is by preserving our Torah and Mitzvoth that we Jews in general, and our youth in particular, can best contribute towards the enlightenment of the world at large and bring real happiness to ourselves, our people, and humanity as a whole. To sum up. The Torah is the Truth. Therefore, there can be no other truth which is in conflict with it. It follows that anything which is in conflict with the Torah is not Truth. The purpose of science is to discover Truth. Therefore, any study which contradicts the Torah is not science but the opposite of it, and instead of leading the student to the truth, leads him away from it. Moreover, even where the science which one studies corresponds with the truth, there is no assurance that it will be applied to constructive purposes and not for the destruction of self and others, unless it is guided by the Divine truth of the Torah. Only then will the world become—as G‑d intended it to be—a Sanctuary for the Divine Presence, that G‑d may be manifested in it and in ourselves. EM

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exodusmagazine.org

made you think

Purim

and Jewish

Food

Simon Jacobson

udaism makes such a fuss about food that you have to wonder if that is not the cause that so many Jews today find their tradition to be spiritually irrelevant and morally bankrupt. It seems that for every holiday there is another food… What’s this Jewish obsession with food and gastronomy? What is so spiritual about a sumptuous meal? What is significant and eternal about cuisine?! Purim specifically is defined by its special meal – the Purim Feast. The Megillah specifically designates that this holiday be celebrated with a mishta, a festive party. We send friends gifts of food, mishloach manot. And of course, we say l’chaim, on tangible wine or vodka. Chanukah is commemorated with kindling lights – light representing spirit, celebrating the spiritual victory of the Jews over the Greeks who wanted to obliterate their souls, not their bodies. Purim on the other hand celebrates the victory over Haman who wanted to kill them physically. Hence, we celebrate with feeding our corporeal bodies. Here’s a beautiful analogy from the Baal Shem Tov that explains this thing with food and drink. A king was preparing his child to inherit his throne. In order for his son to be a sensitive leader, the king determined to send him away from home. While the child was living in his palace, the king realized, he would remain isolated and protected by his comfortable surroundings. To be groomed as a great leader, the king knew that he has to send his son away from the palace, no matter how painful it is, to live among the common folk, the subjects. This would allow him to earn his way to be a compassionate and fitting leader. The sad day comes. As the king bids farewell to his weeping son, the king promises him that he will stay in touch with him, and even in the most difficult times the son will be able to access his father, the king. And so it happens. The son is sent off to a distant land in the kingdom where no one recognizes him. He must learn to make his way and earn his right on his own, with no one shielding him. As time passes, the son slowly forgets his past and the purpose of his journey. But the wise king anticipated what

would happen. He understood that with time, his son would forget his roots, as he assimilates into the ways of the foreign land that he now inhabits. In order to counter this amnesia, the king sends his son a letter several times a year reminding him that “I am you father the king. You were sent to this distant land in order to prepare you for your destiny, to be a great leader of this nation. Never forget it.” When the son receives the letter, he is ecstatic and wants to celebrate. He remembers the beauty of the palace and his home. He recalls the purpose of his mission to this strange land. But he soon thinks better of it. He realizes that the townspeople will not understand or appreciate where he is coming from and that he is being groomed to be their leader. They would not believe him, thinking him insane. They might even be resentful. But his desire to celebrate is strong. He thinks of an idea. After he receives the letter, he makes an announcement in town, offering everyone in town a free meal and drinks. Of course, all the townspeople are delighted. They accept the offer and celebrate for their free dinner and cocktails. Meanwhile, while they are distracted and celebrating their free meal, the king’s son celebrates with them for the letter he received from his father. G‑d is the king and each of us is the king’s child. Our natural environment before coming to Earth is the heavenly palace, a spiritual environment where our souls are completely comfortable. But in order for us to establish and demonstrate our true abilities, G‑d sends us away from our comfort zone into a foreign, material world. A world that can be harsh and cruel. And we forget. As we grow accustomed to our material existence, we forget our point of departure and our destination – the purpose of our journey to Earth. But G‑d sends us a ‘letter’ several times a year – He gives us the holidays, reminders that we come from a greater place, and we are here

to transform the material world into a Divine abode, a home for our souls. When we receive these letters, we naturally want to celebrate. However, there is a small problem. Our physical bodies and the material world around us are not exactly prepared to celebrate with us; they do not understand or appreciate the spiritual message we have received. They are so consumed with the selfish world of matter, that they will not allow us to freely celebrate our spiritual awareness. So G‑d tells us: “Feed your body with good food and drink on the holiday. Provide it with free meals and cocktails. Allow your body to celebrate on its terms, while you celebrate the ‘letter’ that you have received from Me on this grand holiday.” That’s the secret of food. The body of food is the nourishment and gratification it gives your body. The soul of food is the Divine message which each holiday offers us. You can eat and you can eat. You can indulge in your meals and drinks, which last as long as the taste is in your mouth and the food in your stomach, until your… next meal. Or you can bless and sanctify the food, eat it on your table which you transform in to a sacred altar, and then eternalize the power of the spiritual message into a timeless experience. Five seconds can go either way: Down your throat into your belly. Or up into eternity. It’s up to you. 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).

Adar 5781

kabbalah

What

I Really Want?

Yitzchak Ginsbourgh

he month of Adar is the final month of the Jewish calendar. It is the month in which the story of our year ends, and also the month in which we go back to the beginning. The holiday of Purim, which we celebrate in the month of Adar, is also the ‘end of the story.” The beginning of the Jewish Nation as a nation is the exodus from Egypt, in the first month of the year, Nissan. From the exodus, the entire historical story related in the Bible continues: The giving of the Torah and the Nation of Israel’s entry into the Land of Israel, the era of the Judges, the days of the First Temple and its destruction, until the building of the Second Temple. It is precisely here, at the end point, that the story related in the Scroll of Esther, which we read on Purim, takes place. As the sages put it, “Esther is the end of all the miracles.” The end, however, returns in circular motion back to the beginning, as our sages say, “Their end is tethered to their beginning.” Until we reached Purim, something very important was missing….our will. At the Exodus from Egypt and the giving of the Torah, it was G‑d Who took action. The events that unfolded came down to earth from on-high and we more or less went along for the ride. Thus, the sages say that at the giving of the Torah at Mount Sinai, G‑d “forced the mountain upon them like a bowl.” Essentially, we had no choice but to accept the Torah. True, we agreed and even said, “We shall do and we shall hear,” but that was after the Divine offer that we could not refuse. How could we decline after G‑d had surrounded us with a cloud of love? In the Scroll of Esther, on the other hand, G‑d is in hiding. Instead of the high-profile miracles that He performed in Egypt, the Scroll is replete with politics, palace intrigues and suddenly – the Final Solution. This is a great trial. Will the Jews cling to their faith? Or will they attempt to assimilate? This requires self-sacrifice that reveals the Jews’ most inner will. In spite of all the hardship and when all is said and done, we want to be Jews, like Mordechai, the ‘ish Yehudi’ (Jewish man) which equals ratzon (will) in numerical value. After everything turned about for the best,

February 2021

the Jewish response was to add mitzvahs – all the mitzvahs of Purim – and this time, with our complete will. As the sages put it, “They returned and accepted it (the Torah) in the days of Ahashverosh.” This time, there was no mountain being held over our heads. The Jews accepted the Torah with their complete will. This is where the end of the story goes back to the beginning. After we really want to accept the Torah, we can relive the exodus from Egypt and the giving of the Torah in a new light. Will is the soul-power of the month of Adar. Where is will on the map of our souls? We could think that will is beneath our intellectual powers. If a salesman convinces me to purchase a product, that means that I want it. My intellectual recognition that this product is worthwhile/useful/enjoyable awakens my will, and my will motivates my actions. This can also apply to spiritual matters. For example, I heard a wonderful class on Shabbat, so I want to keep Shabbat. The source of our will, however, is much higher, way above the intellect. It is in the Crown of the soul. This is the reason that sometimes, we may want something – not because of some information or thought that we had – but because of an inexplicable awakening of strong forceful will. More specifically, we can identify two levels within the lofty will of the Crown: Will that has no apparent reason. It is not clear why we suddenly will this, but upon second thought, we can assume (perhaps with the guidance of

a spiritual advisor) that there is some deepseated reason that motivates us to will this. The highest level is that there is no reason for will. There is truly no intellectual reason why we want certain things. So why do we will them? Because! This lofty will is called “the will of the heart.” It is the will of the heart that longs for G‑d, the source of the selfsacrifice of Purim – the true crown on Queen Esther’s head and on the heads of us all. How do we know what we want? We encounter this question often. We reach a crossroads, we have to make a decision and we begin to think, “What do I really want?” The Lubavitcher Rebbe would tell people who asked his advice to “contemplate what he really wants.” After we have contemplated upon where our will rely lies, it is time to go for it! This is the best path that we can take. Our question, however, remains. How are we supposed to know what we really want? After all, we have many conflicting interests inside. What is our true inner will and what is our deceptive, outer will? Adar comes to answer this question. This is the month in which “cursed is Haman” and “blessed is Mordechai” intertwine. We all have a small Haman-Amalek inside, an evil inclination that seeks our detriment – even if it dons a smiling mask. It is no simple task to find the exact path but in the month of Adar, we have the power to defeat the wicked Haman within and to remain solely with the righteous Mordechai – to find our inner, positively good will. EM

exodusmagazine.org

life on earth

You Can Save

the

World

Tzvi Freeman

f I were hurtling down a rabbit-hole and a genie offered me one wish, I would likely request a tour guide. Now tell me that the past ten months haven’t taken us all on a dizzying Ozian spin. Look out the window of your space capsule and you’ll find you’ve entered an insanely adversarial universe, one in which the major preoccupation of far too many people is ”Who’s on my side and who’s against me?” Problem is, the adversarial universe is swiftly heading for cosmic implosion. It’s eating up civilization as we know it before our very eyes. Tell me there’s a tour guide, some wisdom, some leadership, somewhere, anywhere. I guess that’s why several people have asked me, “What would the Rebbe have said about the current mess?” We’re right on season to ask the question. Seventy years ago at this time of year, the Rebbe, Rabbi Menachem M. Schneerson of righteous memory, formally took upon himself the leadership of the weary and orphaned refugees that then comprised the core of Chabad-Lubavitch, and although few realized it at that time, leadership of the Jewish people everywhere. He provided guidance at a time when all seemed lost for many, when an entire world had just been annihilated and a future for believing Jews seemed futile. He built that motley crew into a decisive force for goodness and wisdom in today’s world. The message? It’s not a rabbit-hole. It’s not a wild and crazy jungle either, where man eats man and only the most brutish survive. It’s a delightful garden. That’s how this world is described in the Biblical Song of Songs, a divine garden, a wondrous and intimate place of meeting for G‑d and His bride, the human soul. That’s how the ancient Midrash describes this world— as G‑d’s original place of delight. And that is how the Kabbalah describes the core-essence of each creation: Oneg, divine pleasure, is the engine at the nucleus of every cell of this universe. Yes, the garden is ridden with bugs, weeds, dry wood, and rotting cellulose. It’s not just messy— it’s a horrid disaster. The stewards of

the garden (that’s us) have not exactly been diligent in their craft. But don’t let outward appearances deceive you. The world and all it contains is essentially a good place. A very good place—as G‑d Himself stated when He created it, “And G‑d saw all that He created, and behold, it was very good.” Now let’s all get down and dirty to clean up the mess. May I point out that this is not the language we have come to expect from Orthodox rabbis—or from spiritual guides in general. We’re usually told that this is just a pit-stop—more pit than stop—on the way to heaven. Religion is then presented as some formula for journeying out of here and into there. But the Rebbe told us this is it. We are here

already. This is the world we’ve been given. It’s precious. It’s a delight to its Maker. And we are here to make that discovery. Describing the world as a divine garden presents a serious paradigm shift. Let’s look at a few of the ways this mindset rearranges the plates upon which our universe rests, and most importantly given current circumstances, how this transforms the way we relate to one another as fellow humans of the garden. How do people fall into this “with-me/ against-me” attitude? Perhaps because it’s just such a neat and tidy way of organizing people, determining what narrative I believe and what I reject, along with what my policy is on any matter at hand. It saves all that neuro-transmission power for really useful things—like figuring

Adar 5781

life on earth

out how to skewer anybody who is against me. But no, it’s more sinister than that. The Rebbe often cited a treatise by his predecessor, Rabbi Shalom Dovber of Lubavitch, in which he describes this attitude as the root of all causeless hatred and intolerance. It derives, he wrote, not from any reason or sensitivity, but from the coarse egotism endemic to our species. And it has always proven itself non-sustainable. But once you understand that both you and the other guy occupy the same divine garden, the Rebbe explained, then you see that every bush, every rock, and even every human being—yes, even this guy—has a vital role. If the Designer of the Garden put something somewhere, it’s because it brings Him delight. And that includes your fellow human being. Of course, in a garden, not everything’s purpose is readily apparent. A garden has to be “worked and protected” much more than a home or a field. Every fruit comes with its peel, husk, pit, stem, etc. that requires extraction and disposal before getting to the juicy meat inside. And so it is with people. In this raw, mixedup garden-world of ours, there are good people who do rotten things and bad people who do fantastic things, so that dividing the world into good guys and bad guys gets really non-functional. Better to just say, as the Mishnah says, “Do not despise any man, and do not discriminate against anything, for there is no man that has not his hour, and there is no thing that has not its place.” I have a bush in my garden that seems a real waste of valuable space. While the other bushes and trees are blossoming and showing off their colorful berries, spreading their elegant branches and cooling us with their leaves, this bush just demands space and lots of my time pruning its branches. But then, sometime in January, after the wind, hail, and snow have greyed out all the color of the garden, this bush opens wide its sleepy buds, blossoming into thick, textured petals of a deep, cabernet sauvignon red. In that month, it is the prince of the garden. In some gardens, you will find an awkward, spooky sort of dwarf tree, sparse with leaves

February 2021

and heavily-laden with horribly bitter, thickpitted berries. You would certainly remove it, did you not know that by laying those berries beneath a press, you could acquire a precious, nourishing oil, for cooking, for salad dressing, for light, warmth, and for healing sun-parched skin. Here’s one neat instance from exactly 40 years ago, when the Rebbe spoke about “the peaceful transference of government.” The circumstances were certainly different—in many ways, the opposite of all that shakes our world in these times. Nevertheless, some of the lines from that talk could have been spoken yesterday. Such as the very first words: In a democracy such as the U.S.A., an orderly transference of government is effected through the electoral process. The choice made by the people in the polling booths decides who will occupy the highest office in the land — the Presidency; thereby ensuring a smooth and peaceful transition from one administration to the next. Yet a disturbing trend has been evident in past elections.… Jimmy Carter, the incumbent Democrat president, had just suffered a crushing defeat. What was to become known as the Reagan era had just begun. In matters of foreign policy, the Rebbe had been highly critical of Carter. A naive observer, listening to the Rebbe’s harsh criticism of Carter’s Middle East policy and particularly his attitude towards Israel could have easily seen Carter almost as the Rebbe’s nemesis. Yet now the Rebbe continued by admonishing those who were “rubbing salt into the wound” of the defeated president. Yes, we know he made serious errors. But… There were instances in the past four years, which, but for the endeavors of the President, could easily have led to war. Not only did he thus save millions of Americans from the horrors of such a consequence, but in all probability the rest of the world. And for this, he deserves our thanks and gratitude. Beyond that, over the past four years, the Rebbe had cultivated a warm relationship with Jimmy Carter, vocally encouraging and supporting his push for the establishment of a

federal Department of Education. Until then, education was subsumed within the rubric of the Department of Health, Education, and Welfare. The mechanisms, machinations, and agenda behind this move and the Rebbe’s part in it are documented on pages 159166 of Phillip Wexler’s eye-opening book, Social Vision—the Lubavitcher Rebbe’s transformative paradigm for the world. On the 14th of April, 1978, Carter endorsed the Department of Education proposal. Three days later, he signed a proclamation declaring the Rebbe’s birthday “Education Day, USA” for posterity. But now, as Carter was about to leave office, the Rebbe emphasized that his gratitude for the outgoing president’s good achievements “is in no way to be construed as a retraction” of the sharp criticism he had offered regarding other policy decisions. Disagreement and partnership, criticism and gratitude—the Rebbe was saying—can be held together. Actually, they must be held together. With what glue? With the superglue of wisdom. As the founder of Chabad, Rabbi Schneur Zalman of Liadi, explained, wisdom is the power by which the good is discerned from the bad, so that each thing finds its part in the cosmic symphony. Whoever you meet, wherever life takes you, toss out the cellulose wrapping and find the juice inside. Everyone and everything has something valuable to offer. Work with those G‑d has given you to work with. Even if you don’t believe they’re the best for the job. It’s not a waste of time. It’s saving the world. You’re bringing harmony between its parts, revealing the underlying oneness and beauty of our universe. It’s part of the hard work, the deep wisdom, and the delightful art of divine gardening. 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

jewish thought

Understanding Modern Antisemitism Jonathan Sacks

he last two festivals to be added to the Jewish calendar prior to modern times — Purim and Chanukah — are both about antisemitism. There is one obvious difference between them: Haman, of the Purim story, wanted to kill Jews. Antiochus, of the Chanukah story, wanted to kill Judaism. It was the difference between Nazi Germany and Soviet Communism. But there is another difference that has renewed salience after the horrifying attacks we have witnessed in the last year. What saved Jews on Purim was behind-the-scenes influence: Esther’s influence in the royal court. But the danger of antisemitism remained. What if hatred returned and this time there was no Esther around to save the Jews? That is one reason, according to the Talmud, why we do not say Hallel on Purim. On Chanukah, by contrast, Jews fought back and won. The Maccabees became a symbol of Jewish activism, of refusing to live in fear. As a symbol of this, the original custom was to light Chanukah lights outside the front door of the house, or at least in a window facing the street, to publicize the miracle. Today, we see the lighting of giant menorahs in the most prominent public face of cities throughout the world. Chanukah tells us not to curse the darkness, but instead to bring light to the world. It tells us to fight back and not to be afraid. The shocking events are proof that the darkness has returned. It has returned likewise to virtually every country in Europe. That this should have happened within living memory of the Holocaust, after the most systematic attempt ever made by a civilization to find a cure for the virus of the world’s longest hate — more than half a century of Holocaust education and antiracist legislation — is almost unbelievable. It is particularly traumatic that this has happened in the United States, the country where Jews felt more at home than anywhere else in the Diaspora. Why is it happening now? First, because of everything associated with the internet, smartphones, viral videos and above all, social media. These have what is called a “disinhibition effect.” People are far more hateful when communicating

electronically than when speaking face-toface. Cyberspace has proved to be the most effective incubator of resentment, rancor and conspiracy theories ever invented. Antisemitism thrives on conspiracy theories, versions of the Blood Libel and the Protocols of the Elders of Zion, updated for the twenty-first century. Second, because of the way people encounter these phenomena: often alone, in the privacy of their own home. This allows them to be radicalized without anyone realizing it is happening. Time and again, we read of people carrying out horrific attacks, while those who knew them recall not having seen any warning signs that they were intent on committing evil attacks. The most dangerous phenomenon of our time is the “lone wolf” attack, because it is so hard to predict. The internet is particularly dangerous for loners, people in whom the normal process of socialization — learning to live with others who are not like us — has broken down.

Historically though, the most important factor in the rise of antisemitism is the sense among a group that the world as it is now is not the way it used to be, or ought to be. The far left has not recovered from the global collapse of communism and socialism as ideologies. Hence the assault on Jews as capitalists and libertarians. The far right feels threatened by the changing composition of Western societies, because of immigration on an unprecedented scale and low birth rates among the native population. Hence white supremacists. Many radical Islamists are troubled by dysfunctions in the Muslim world. Hence the emergence of anti-Zionism as the new antisemitism. These concerns do not, in and of themselves, lead to antisemitism. One other factor must be added. When bad things happen, good people ask, “What did I do wrong?” They put their house in order. But bad people ask, “Who did this to me?” They cast themselves as victims and search for scapegoats to blame.

Adar 5781

The scapegoat of choice has long been the Jews. They were the archetypal outsiders. For a thousand years, they were the most prominent non-Christian minority in Europe. Today, the state of Israel is the most significant non-Muslim presence in the Middle East. It is easy to blame Jews because they are conspicuous, because they are a minority and because they are there. Antisemitism has little to do with Jews — they are its object, not its cause — and everything to do with dysfunction in the communities that harbor it. Antisemitism, or any hate, becomes dangerous in any society when three things happen: when it moves from the fringes of politics to a mainstream party and its leadership; when the party sees that its popularity with the general public is not harmed thereby; and when those who stand up and protest are vilified and abused for doing so. All three factors exist in Britain now. The same must not be allowed to happen in America.

What, then, must we do? The first priority must be to strengthen security in Jewish venues, to intensify police patrols and to develop habits of vigilance. The British Jewish community has a fine example in its Community Security Trust which, with the support of government grants, monitors risks, enlists thousands of volunteers to stand security duty and works closely with the government and local police forces. “Lone wolves” tend to seek soft targets, and the Jewish community must ensure as far as possible that there are no soft targets. Next, we must recognize that while we have enemies, we also have friends — and they are many and strong. In Britain, as we faced a leader of the opposition who many of us felt has made his party a safe haven for anti-Zionists and anti-Semites, it was enormously important that non-Jews from all walks of life came out in our support. It made us feel we were not alone. Many surveys in the United States have shown that Jews are the most admired of all minorities. We cannot fight antisemitism alone. The victim cannot cure the crime. We need to make friends who will stand with us and help lead the fight. This is best done by explaining how antisemitism endangers everyone, because the hate that begins with Jews never ends with Jews. Lastly, we must never forget the message of Chanukah: Fight back. Never be afraid. Whatever the threats, be proud to be Jewish and share this pride with others. At times our history has been written in tears, yet we have outlived every empire and every civilization that sought to destroy us. Our spirit, symbolized by the Chanukah candles, is indomitable. Where others spread darkness, let us bring light. EM

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

future tense

MOSHIACH MUSINGS

Mystical texts note the analogy between the terms “Purim” and “Yom Kippurim.” Moreover, they state that the holiest day of the year is called “Yom Ki-purim,” which could be translated “A Day like Purim.” This suggests that Purim has an advantage over Yom Kippur. The advantage of Purim is seen in the most obvious difference between these two days: Yom Kippur is a fastday on which we must afflict ourselves by refraining from basic human needs such as eating, drinking, bathing, etc. Purim, on the other hand, is a feast-day celebrated with festive eating, drinking and merriment. Purim thus celebrates man’s involvement with the physical reality of G‑d’s creation. The use of material substances in context of man’s service of-and relationship with-G‑d, imbues these substances with spirituality. It sublimates them to their Divinely intended purpose. Purim manifests the intrinsic oneness of the universe which is rooted in the Oneness of its Creator. This, indeed, is the ultimate purpose of creation: to manifest its Divine origin by converting this world into a fitting abode for G‑dliness. This is man’s mission for which he was created, and especially in the time of the galut, the time of our dispersion throughout the world. The achievement of this goal is the ultimate bliss of the Messianic era when “the earth shall be full with the knowledge of G‑d as the waters cover the sea... and the glory of G‑d shall be revealed and all flesh shall see together...” (Isaiah 11:9 and 40:5). Our efforts towards that end will hasten this goal and bliss, to happen very speedily in our days.

ask the rabbi

Who wrote the Book of Esther? Rabbi Yoseph Y. Zaltzman

I was wondering about who wrote the Megillah, the Book of Esther? It seems to say that Mordechai and Esther wrote it, but who decided to include it in the Bible?

You are correct. When we read the Megillah, toward the end (Chapter 9, verses 20 and 29) it does in fact state twice that Mordechai and Esther wrote the Book of Esther. The Talmud (Megillah 19a) and Rashi (Rabbi Shlomo Yitzchaki, the preeminent Biblical and Talmudic scholar) interpret this to mean that Mordechai and Esther wrote the Megillah together. However, when the Talmud (Bava Basra, 15a) lists the different books of the Tanach (the Bible) and who authored each one, the Book of Esther is attributed to the Men of the Great Assembly (Anshei Knesset HaGedolah), a group of 120 prophets and sages that led the Jewish people at the beginning of the Second Temple period, not long after the events described in the Megillah. So, especially given this seeming contradiction, your question is a good one: Who in fact is the actual author of the Megillah? Among their many great responsibilities and feats, the Men of the Great Assembly were tasked with compiling and canonizing the Tanach as we know it today, with its twenty-four books. They had to choose from among the various prophetic writings that existed, which ones would be included in the final Tanach. According to the commentary of Rashi, “prophecy is not to be transcribed and included in the canon of Scripture outside of the Holy Land.” Therefore, the Book of Esther, like all the other books contained in the Tanach, had to be written in the Land of Israel. It seems from this explanation that Mordechai and Esther wrote the Purim story shortly after the events occurred. With their sensitivity and Divine inspiration they were able to articulate the story in a way that revealed the hidden hand of G‑d orchestrating the events that took place over the course of approximately nine years. But, because the manuscript was written outside of the Land of Israel, it lacked a certain holiness.

Perhaps this is why the name of G‑d is not mentioned explicitly at all in the Megillah. Some say this is due to the fact that there was no explicit Divine intervention or overt miracles, but perhaps they also refrained from including G‑d’s name because of the lack of holiness. Also, they know that the Persians and other non-Jewish cultures would incorporate the story into their own texts, and if the name of G‑d was included they would substitute it with the names of their own deities, so they chose to leave it out. All of these explanations are fascinating in their own right, and interconnected with one another. Because the original manuscript written by Mordechai and Esther lacked holiness, the Men of the Great Assembly had to rewrite it, with Divine inspiration in the Holy Land, so that it could be included as one of the 24 books of Scripture. The Book of Esther is the only one where the name of G‑d is not fount in the entire text. At the same time, it is clear when reading it that the events are being orchestrated from Above – a message that even in the darkest times, G‑d is watching over us and orchestrating the salvation of the Jewish people. For this reason, the Book of Esther is precious to Jews in exile, and the sages tell us that when Moshiach comes the Book of Esther will continue to have a special significance, even more so than the other books of Scripture – because developing the ability to see the often hidden Divine providence in our lives is one of the things that will bring us to the times of Moshiach. 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 Wednesday 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.

Спрашивают, в чем разница между книга-ми ТаНаХа и книгами Торы? Что такое ТаНаХ? ТаНаХ состоит из 24-х книг: из них 5 книг Торы (Пятикнижия Моисеева), затем 8 книг Пророков и 11 книг святого Писания. Название «ТаНаХ» явля-ется аббревиатурой: Т – Тора, На – Невиим – Про-роки, Х – Ктувим – Писания. Книги Писаний включают в себя Книги Псалмов – Теилим, разные свитки – «Мегилат Эстер», «Мегилат Рут» и т.д. Все вместе составляет ТаНаХ. В настоящее время на все эти книги изданы комментарии мудрецов на русском и английском языках, объясняющие смысл текстов. Пятикнижие написано Моисеем. Остальные 19 книг были написаны примерно через полторы тыся-чи лет после того, как евреи вошли в Израиль. На-писание книг Пророков было закончено ко времени разрушения Первого Храма. Кем были написаны книги Пророков? Пророками. Пророки писали о том, что происходило? Они НЕ записывали то, что происходило, так же, как и Моисей не записывал то, что происхо-дило, - они писали то, что им раскрыл Вс-вышний. Хотя Моисей и записал Тору собственноручно, он писал только то, что раскрывал ему Вс-вышний. Рабби, расскажите, пожалуйста, о том, как Моисей писал Тору. Моисей писал текст Торы тушью по пергамен В течение какого срока он записывал Тору? Спустя 49 дней после исхода из Египта, Моисей был призван Вс-вышним на гору Синай, где по-лучил Скрижали Завета. Спустившись с горы, он за-писал Первую и начало Второй книги Торы, а затем на протяжении 40 лет странствования по пустыне до того момента, когда евреи вошли в Израиль, он записал все остальные книги. В последний день своей жизни он записал 8 предложений, заверша-ющих Тору, после чего его душа покинула этот мир. The article above is excerpted from the Russian edition of Exodus Magazine. To subscribe, please visit exodusmagazine.org or call 416.222.7105. Adar 5781

‫ב”ה‬ ‫ב''ה‬

Our

FEBRUARY 2021 | ADAR 5781

Community

COMMUNITY CALENDAR

THANK YOU!

НОЯБРЬ 2020

FEBRUARY2021 THU

30 SHEVAT FARBRENGEN

21 24

KID PURIM PROGRAMS

25 26

PURIM

25 27

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 .

In order to help bolster the crucial activities of JRCC Branches, especially during these challenging COVID times, the JRCC organized a Day of Giving fundraising campaign. Altogether, eight JRCC branches participated and collectively raised over $600,000 to support programs and services in their local communities. The theme of the campaign was Light Up Lives, which is an expression of the JRCC’s focus on bringing light and goodness to the community. “The most amazing thing about this project, more than the amount raised, is the number of people who participated,” expressed a clearly touched Rabbi Mendel Zaltzman, CEO of JRCC and Director of the JRCC East Thornhill, in reaction to the over 1,100 donors who contributed to the campaign. “It’s really inspiring that so many people feel a sense of responsibility and partnership in the work we do.” Thank you to all those who participated in the campaign and the extra efforts of those who formed “teams” to encourage others to give. Special thanks to our generous matchers, whose commitment made this project possible and makes this campaign so much more exciting. It’s not too late to join the Light Up Lives campaign. To see the results or make your contribution visit jrccgiving.org.

NEW VIRTUAL JRCC HEBREW SCHOOL

After extensive research, preparation and testing over the last few months, the JRCC Hebrew School is launching a new Virtual Hebrew School program for children in Grades 1 through 4. The innovative Hebrew and Judaic study-from-home program was specially created by the JRCC Hebrew School in partnership with the IAC Ofek Hub online study platform. The program, which is taught by the best teachers in North America, is currently structured as a five-week course, with no long-term commitment, and features Hebrew language for beginners and Judaic Studies. For more information and to register, visit jrcchebrewschool. org, call 416.222.7105 x225, or connect via facebook at facebook.com/JRCCHS.

JRCC CARES COOKBOOK JRCC Cares, the JRCC’s social services division, is launching its first-ever charity cookbook! Submit your recipe today for a chance to be featured in our cookbook. All proceeds and donations will directly support the non-profit work at JRCC Cares. For updates and information about this fundraising project, subscribe to our email list at jrcc-cares.org/cookbook. For questions contact lilach.Halevi@jrcc.org.

INTERNATIONAL YUD SHEVAT EVENT

CANDLE LIGHTING TIMES Feb 5, 2021

5:17 PM

Feb 12, 2021

5:26 PM

Feb 19, 2021

5:36 PM

Feb 26,2021 2021 February

5:45 PM

In celebration of 71 years of the Rebbe’s leadership (1950-2021), a two-part international virtual event was organized by the JRCC, with the participation of leading rabbis from around the world. The first part, the Saturday evening portion of the event, was in English and featured the JRCC’s Rabbi Mendel Zaltzman, along with Rabbi Zalman Tiechtel, Rabbi Yossi Groner (North Carolina, USA) and Rabbi Menachem Matusov (Alberta, Canada). The second part, on Sunday evening, was in Russian and featured the Rabbi Yoseph Zaltzman, JRCC Founder and Senior Rabbi, along with Rabbi Fishel Chichelnitzky from Ukraine and Rabbi Bentzion Laskin from USA. Entertainment was provided by vocalist Shlomo Nizin from Israel, who presented Chassidic Nigunim live during the event. “Even though we obviously miss being able to gather all together in person, there were some benefits to this virtual event,” reflected Rabbi Yoseph Zaltzman, “The participation of speakers from around the world might not have been possible in person, and the ability for people to join the event from the comfort of their homes made it more accessible for many more people.” Those who joined from home had the option of ordering a “farbrengen in a box” package for the event, containing some treats. l’chaim and study material.

exodusmagazine.org

Birth Kit

PROGRAM

For all the NEW BORN 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.

1ST-4TH GRADES

REDESIGNED INNOVATIVE HEBREW AND JUDAIC CLASSES FROM HOME 5 SESSIONS CONTACT: ARIEL.ZALTZMAN@JRCC.ORG 416-222-7105 EXT. 225

Contact JRCC office for more info

416.222.7105 ext.245

PURIM Parties for kids

Join us for a class on

TANYA

The Foundational Book on Chassidism With Rabbi Yoseph Zaltzman In Russian

JRCC Woodbridge Tuesday, February 23 | 6:00pm

HAMENTASH BAKE-OFF

EVERY TUESDAY AT 8:00 P.M.

JRCC S. Richmond Hill Sunday, February 21 | 11:30am

KIDDIE HOLIDAY CHEFS

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

JRCC Concord Monday, February 22 | 5:00pm

a n , t t ”

‫ב"ה‬

OSCAR YOLLES

HAMENTASH BAKE-OFF

JRCC West Thornhill Sunday, February 21 | 3:00pm

A M O N T H LY SERIES OF CLASSES FOR WOMEN

PRE-PURIM MOTHER & CHILD CELEBRATION

The World’s Happiest Kept Secret

JRCC East Thornhill Wednesday, February 24 | 6:00pm

The World’s Happiest Kept Secret LESSON L E S S4 ON

Journey from Oy to Yay!

OVERCOMING STRESS THROUGH POSITIVITY

The World’s Happiest Kept Secret

HAMENTASH BAKE-OFF

The Talmud has some Sadvice dealing with anxiety, OV E RCOMING T R E SSfor TH ROUGH P OSITIV IT Y while a Chassidic master proposes a strategy for Halfway we stop to how to start breathing easier. The the through way wethe feelcourse, by acknowledging the power I T ’ S A Q U E S T I O Nchanging that has launched a thousand self-help seminars, a learn of the mind over the heart. Talmud has some advice for dealing with anxiety, while a Chasidic master proposes IT’S A Q UESTION that has launched a thousand self-help seminars, a Rebbetzin riddle that has perplexed multitudes, a mystery thatChaya enthralled the ancients: What

a strategy foremphasized changing the way weJewish feel byhasacknowledging the power of the mind is the secret of happiness? Jewish thought has long the ofimportance of Visit www.JrccEastThornhill.org/RCS for info and is the secret happiness? thought longRSVP emphasized the importance of

riddle that has perplexed multitudes, a mystery that enthralled the ancients: What Mushka Schneerson was once asked, living withlook joy. But how? you really choose to beof happy? the heart. Finally, we at And thecanimportance cultivating optimism and trust, living with joy. But how? And can youover really choose be happy? “What was theto most This extraordinary course goes beneath the surface to find answers. Synthesizing joyful moment learning from the inspiring example of King David and from the perspective of 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, contemporary research. She immediately 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, with spiritual insights you can apply to real life, you’ll love every minute of discoverreplied, “This very we look at how wealth, meaning, trust, optimism, regret,ing faith, introspection, the Code to Joy. moment is the

JRCC Willowdale Tuesday, February 23

February 26 | 4:00pm

VIRTUAL PURIM WONDERLAND

416.222.7105 | www.jrcc.org/purim

Adar 5781

Faces of the Community LEONID VOIKHANSKY Engineer

IN HONOR OF

RABBI YOSEPH Y. ZALTZMAN’S

65TH BIRTHDAY AND 40 YEARS SHLICHUS IN TORONTO SPEAKERS:

Rabbi Alex Pruchanskiy Kfar Chabad, Israel

Rabbi Fishel Chichelnitzky Odessa, Ukraine

Rabbi Daniel Bulochnik Haifa, Israel

Singer from Israel Shlomo Nizin with live Nigunim

THURSDAY, FEBRUARY 11 | 8:00 PM The program is in Russian www.zoom.us/my/jrcchq

Pre-Order

MATZAH Pre-Order Matzah online and save! Large selection of matzah from Ukraine, Israel, and USA. We also carry oat and spelt (available by pre-order only).

www.jrcc.org/matzah

MOSHIACH Women are invited to join a class on

A mind opening comprehensive weekly classes to understand the up and coming redemption

With Rebbetzin Chiena Zaltzman

MONDAYS AT 8:00 PM in English for women Zoom ID: 83834122371

February 2021

Please tell us a little about your career. I am a mechanical engineer by profession, and by experience I am an aircraft designer. After graduating from the Kiev Polytechnic Institute in 1949, I, like other Jews, was sent by Stalin's population transfers to the Far East, to the city of Komsomolsk-on-Amur, where I began working at an aircraft plant. Three years later, I was transferred to an aircraft plant in Saratov. I later worked for the famous aviation company Antonov until my emigration in 2003 to Canada, where our daughter and children already lived. Where does your family come from? My maternal grandfather was a Chassidic Jew. I remember him from the age of two or three. He had a beard and dressed in dark clothes typical of the Chassidim. His name was Abram Rossinsky. He lived with his family in the Russian city of Belgorod, not far from the Pale of Settlement. Following a deadly pogrom, during which his family was hiding in the cellar, they were forced to move to the settled zone, as Jews were not allowed to live in Belgorod. His wife, Manya, was very religious. I loved watching her daily prayer, with her face to the East. My paternal grandfather, Isaak Savelievich Voikhansky, lived in one of the townships in the Poltava region. He was a small trader, selling manufactured goods to the peasants of the surrounding villages. He was well-liked and respected by the locals, so he was quite successful. He passed away in 1940. There were many Jewish books in his house. When we visited him, I did not see him praying, but judging by the books he read, he did it all the time. My father, Grigory Isaakovich, left school after three years at the age of 9 to begin working as an assistant accountant. During the New Economic Policy (NEP), he worked in private firms as an accountant, and progressed rapidly in his career. When the NEP was canceled, he was hired to work for the government. He was a talented person – despite only having three years of formal education, he rose to the position of Chief Accountant of the Ministry of Chemical Engineering of Ukraine. At this time we lived in Kharkov. When the Ministry came under the jurisdiction of Moscow, my father was transferred to the electromechanical plant KHEMZ, one of the largest enterprises in Ukraine. With the beginning of the war, the plant, and with it our family, was evacuated to Siberia. My mother, Lia Abramovna, although she was born into a religious family, studied at a secular Russian school. In the mid-1930s, she graduated and became a teacher. During the evacuation, my mother taught German at a local technical school. After the liberation of Kiev, my father was sent to restore the Kiev instrument-making plant. At the beginning of the war, I was 14 years old. In the spring of 1942, in the Siberian evacuation, I graduated from the 7th grade and, together with my classmates, went to work at my father's plant. The plant was simultaneously under construction and produced military equipment for tanks and submarines. It was there that I received my certification as a locksmith and electrician. I was taught to do my job with the highest quality; our products went to the front, so mistakes were unacceptable. In the future, this focus on quality was very useful to me. Despite my young age at the time, I am a considered a participant in the war, with the status of "home front worker.” What do you do in your free time? In Canada, I became interested in the history of the Jewish people, namely the study of the biographies of famous historical figures who, in different periods of history, saved tens of thousands of Jews from destruction and contributed to the prosperity of the Jewish people. I described the life and deeds of twelve people who, in accordance with Yad Vashem's rules, cannot be recognized as the Righteous Among the Nations, since Yad Vashem confers this title exclusively on non-Jews who too risks to save Jews during the Holocaust. The heroes of my stories are Moses, Deborah, a woman judge, one of the seven prophetesses of the era of Judges (12-11 Centuries BCE), Queen Esther, the heroine Yehudit, who saved the Jewish people from the attack of the Assyrian commander Holofernes, the hero of the Chanukah story Yehuda Maccabee, Count Vorontsov, General Franko, writer Ivan Bunin and others. Two years ago, my essay titled “The Canceled Holocaust” about Count Vorontsov was published in the newspaper “Russian Express.” Since this newspaper is also available on the Internet, my article was read in the US, Russia, Ukraine, Germany, Israel – and is still being read. More than 13,000 people have already read in only two online publications. Upon arriving in Canada, I became a practicing Jew; every Shabbat I visit the synagogue. If you had the opportunity to meet one outstanding personality in history, who would you choose and why? I would like to talk with Moses, because this brilliant man and the greatest prophet not only was the messenger of the Almighty in the process of creating the Jewish people, but also stood at the origins of modern civilization as a whole. The second person is Hannah Arendt, an outstanding historian and sociologist, author of the book “The Origins of Totalitarianism.” Having examined the reasons for the emergence of two totalitarian regimes – Stalin's and Hitler’s – she pointed out the objective reasons for the emergence of the Holocaust, the forerunner of which was the famous Dreyfus case. What are your plans for the future? I will continue to work on biographies of other great people. Currently, I am writing about the Dreyfus case - the forerunner of the Holocaust. My task is to widely disseminate knowledge about these people, because the people should know their heroes.

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Exodus Magazine Holiday Companion

PURIM February 25-26, 2021

Jewish Russian Community Centre of Ontario

How to Purim list o d o t y a d i l o H Pre-

night ice – on Purim tw h la il eg M e th (Friday) • Plan to hear d on Purim day an ) g in en ev (Thursday e festival meal es • Prepare for th anot gift packag M h ac o hl is M r items fo e poor • Prepare food tributions to th n co le ab it ar e ch sition • Plan to mak ce, to ease tran n an v ad in s n io afternoo t preparat • Make Shabba abbat on Friday Sh to in s ie it iv from Purim fest

Purim is... Primary Observances: 1.

Megillah – listen to the Megillah (twice)

2. Mishloach Manot – send food gift packages 3. Charity – give financial gifts to the needy 4. Festive Meal – make sure to complete the meal before Shabbat

Thursday, Feb 25 | 13 Adar | Fast of Esther (5:30am to 6:31pm) A fast is observed from daybreak to nightfall in commemoration of the threeday fast called at Esther’s request before she risked her life to appeal to King Achashveirosh to save the Jewish people. The fast also commemorates Esther’s fasting on the 13th of Adar, as the Jews fought their enemies. Pregnant or nursing women and people in ill health are exempt from fasting. Thursday evening, Feb 25 | 14 Adar | Purim Night Megillah Reading #1 We relive the miraculous events of Purim by listening to a public reading of the Megillah. Whenever Haman’s name is mentioned, we use noise-makers and stamp our feet to “drown out” his evil name → Attend a public reading of the Megillah – see note below* It is also customary to be festive and have a small “unofficial” feast this evening. * The Mitzvah of Megillah: One can only fulfill the mitzvah of hearing the Megillah by attending a live reading from an original scroll. The JRCC will host dozens of Megillah readings at its branches and other locations throughout the GTA at various times during the evening and day of Purim. All provincial health guidelines will be adhered to, and each reading will be limited to ten people. You can reserve your spot online at jrcc.org/megilla. If you are absolutely unable to attend a Megillah reading, you can read the fascinating story in the Scroll of Esther (Megillat Esther) yourself or with your family. (This does not fulfill the mitzvah of Megillah, but it’s the next best thing.)

Purim is a joyous holiday that commemorates the miraculous salvation of the Jews in the times of the Persian empire (356 BCE). King Ahasuerus’s prime minister, Haman, plotted “to destroy, kill and annihilate all the Jews… in a single day.” Haman cast lots (“purim” in Persian) to determine the date of his scheme, which is what gives the festival its name.

The Purim Story Jewish morale was at an all-time low, the Temple was destroyed, the nation conquered and dispersed in foreign lands, and the blight of assimilation had set in. Just then, and enemy arose to carry out his evil plans. Haman, descended from the Jew-hating tribe of Amalek, devised a scheme to solve “the Jewish problem” once and for all by annihilating every Jewish man, woman and child throughout the world, in a single day. It almost worked. Were it not for Mordechai, Esther, the other heroes involved (including Jewish children) – and, of course, the hidden hand of Divine providence... continued → For assistance in making your Purim plans and for updates about community Purim observances and events for families, kids and adults, visit jrcc.org/Purim or contact the JRCC.

Adar 5781

Friday, Feb 26 | 14 Adar | Purim Day The following Purim customs are observed during the day of Purim. Make sure to complete all of the observances before Shabbat begins (5:45pm). Ideally, leave enough time to “recover” from the partying and prepare for Shabbat. 1. Megillah Reading #2 We relive the miraculous events of Purim by listening to a public reading of the Megillah. Whenever Haman’s name is mentioned, we use noise-makers and stamp our feet to “drown out” his evil name. → Attend a public reading of the Megillah – see note on previous page*

The Purim Story → continued It is a story of great courage and selfsacrifice, first and foremost by Queen Esther and Mordechai and ultimately by the whole Jewish nation. For throughout the duration of the whole year, not one

2. Gifts of Food On Purim, we emphasize the importance of Jewish unity and friendship by sending gifts of food to friends. It is proper that men send to men and women to women. Sending these gifts should be done through a third party. Children, in addition to sending their own gifts of food, make enthusiastic messengers. → Send at least one gift package containing at least two kinds of ready-toeat foods (for example, pastry, fruit, beverage), to at least one friend on Purim day. To make things easier, feel free to “re-gift” the Mishloach Manot package you receive from the JRCC, and receive one back from your friend as well.

single Jew chose to convert, even to save

3. Charitable Gifts to the Needy Concern for the needy is a year-round Jewish responsibility. On Purim, particularly, it is a special mitzvah to remember the poor. The mitzvah is best fulfilled by giving directly to the needy. Even small children should fulfill this mitzvah. → Give gifts of money to at least two (preferably more) needy people. You can give the money directly (preferably discreetly), or through a community representative who collects and distributes the funds to the needy. The JRCC can fulfill this mitzvah on your behalf – visit jrcc.org/matanot or call 416.222.7105.

these events led them to returning to

4. The Festive Meal As on all festivals, Purim is celebrated with a special festive meal during the day, when family and friends gather together to rejoice in the Purim spirit. → Host or join a Purim Feast that includes bread, wine and fine cuisine.

his life. The nation was awakened to a wholehearted return to the Jewish path, and throughout the year strengthened their faith and observance. In the merit of this, the plans of Mordechai and Esther to overturn the evil decree were successful, and the Jews were able to rise up against their enemies. Eventually, the Land of Israel and rebuilding the Holy Temple.

Purim Today One of the Purim mitzvot is the reading of the Megillah — the Scroll of Esther, in which the miracle of Purim is recounted. The Talmud tells us that “whoever reads the Megillah backwards does not fulfill his obligation.” Our Sages explain that “backwards” does not only

Shabbat Reminder!

mean in reverse order; it also means that if we read the Megillah merely

Complete all of the above Purim observances before Shabbat begins at 5:45pm

as ancient history, we miss the point.

Women and girls should light Shabbat candles at 5:45pm.

The Purim story is directly relevant to our contemporary lives today. As the Megillah itself tells us, when we celebrate Purim each year, the miraculous events

The Moshiach Connection: The Power of One To convince King Achashverosh to destroy the Jewish people, Haman claimed: “There is one people scattered and dispersed among the peoples in all the provinces of your kingdom…” He emphasized “scattered and dispersed” to imply that they were not united, and thus open to attack. The Jewish response was, “Go, assemble all the Jews… To gather together to defend themselves…” They recognized that Jewish unity and togetherness would be the antidote. And, in fact, this is what saved them from powerful enemies who greatly outnumbered them. Our tradition teaches us that the present exile was caused by gratuitous hatred. Since divisiveness and baseless hatred led to the destruction and exile, unity and unconditional love for one another will remedy it and bring about the coming of Moshaich. One of the biggest changes we will experience when Moshiach comes is that the entire world will be united, as in the prophecy, “For then I will turn to the peoples a pure tongue that all shall call upon the Name of G-d and serve Him as one.” It starts with us, right now.

of Purim are “remembered and reenacted” in our lives. The Purim story reads like a Shakesperian tale of palace intrigue, scandal and deception – and things just “happened” to work out. G-d is not mentioned even once in the Megillah. But when you read the story His presence is undeniable. It may seem like the deck is often stacked against us, but we always persevere. It may seem like the Divine presence does not grace us, but when we look at the big picture it is undeniably there, directing events for our benefit.

February 2021

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on his Birthday! May he be blessed with an abundance of sweet blessings and may Hashem grant him only good in all of his worthy endeavours. “Ad 120!”

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perspectives

The Abraham Accords Analyzed Alan Baker

onsiderable discussion has been generated in the international and local media as well as in political circles since the signing of the peace documents at the White House in Washington, D.C. The following analysis attempts to clarify some misconceptions and misunderstandings regarding the nature of the new relationships that are being forged, respectively, between Israel, Bahrain, and the United Arab Emirates. THE ISRAEL-BAHRAIN DECLARATION Declaration of Peace, Cooperation, and Constructive Diplomatic and Friendly Relations Between the State of Israel and the Kingdom of Bahrain As its title and content imply, this document is a bilateral declaration between two sovereign and independent states, expressing their intention to open an era of “friendship and cooperation” and commence “a new chapter of peace.” As a declaration, and similar to other such political declarations of intention such as the Israeli-Palestinian “Declaration of Principles,” September 13, 1993, and the “Israel-Jordan Common Agenda,” September 14, 1993, it is non-binding and declaratory, expressing the joint, bona fide intentions of the two parties to enter into negotiations on a series of bilateral normalization agreements. The expression “constructive diplomatic and friendly relations” in the title of the declaration is unclear and does not appear to add substantively to the idea of diplomatic and friendly relations that speak for themselves. However, in light of experience over the years in the bilateral relationships between Israel, Egypt, and Jordan, the addition of the term “constructive” would appear to convey a message to those and other states to indicate an intention that such relationships will be fuller and more open and active. The declaration constitutes an independent, sovereign, and reciprocal expression of intention by the parties to open-up relations between them. It is not pursuant to, does not emanate from, nor is it dependent on any UN resolution or other documentation regarding the Middle East peace process. Since a state of war or armed conflict never existed between the parties (the Kingdom of

February 2021

Bahrain evolved as an independent sovereign entity in 1971), no UN ceasefire, armistice, or conflict-solving resolution or requirement has ever been relevant or applicable to the relationship between Israel and Bahrain. There was no need to place the bilateral declaration in any context of such UN resolutions. However, the declaration does make reference in its second paragraph to the parties’ shared commitment to advance peace and security in the Middle East and to the need to continue efforts “to achieve a just, comprehensive, and enduring resolution of the Israeli-Palestinian conflict.” CULTURE OF PEACE The declaration’s third paragraph includes agreement by the parties “to establish diplomatic relations and to promote lasting security, to eschew threats and use of force and to advance coexistence and a culture of peace.” The expression “culture of peace” (which also appears in the Israel-UAE Peace Agreement) would appear to be based on the internationally accepted concept of a culture of peace defined in various resolutions of the UN General Assembly. In the third paragraph of the declaration, the parties agree to open negotiations between them to seek agreements regarding twelve fields of normalization, including

investments, flights, tourism, security, energy, technology, and opening of embassies. It is clear from the text of the declaration and its provisional nature that it is a nonbinding, independent, bilateral, and bona fide expression of intention to enter into definitive agreements in the near future. ISRAEL-UAE PEACE AGREEMENT Treaty of Peace, Diplomatic Relations and Full Normalization between the United Arab Emirates and the State of Israel The choice of the term “Peace Agreement” is significant and unique. Generally, as was the case with Egypt and Jordan, states that have been in armed conflict and have chosen to terminate the state of war between them do so through a peace treaty. The treaty formally terminates the relationship of armed conflict from the legal, political, and security points of view and opens-up a formal relationship of peace, with all that it implies regarding reciprocal recognition of sovereignty, territorial integrity, and independence. In the context of the relationship between Israel and the UAE as well as Bahrain, there has never existed a state of war or armed conflict. The UAE and Bahrain evolved as independent sovereign states in 1971. As such, neither were parties to the 1948 Arab League collective declaration of war.

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perspectives

However, in light of the formal absence of normal relations between Israel and other Arab countries, including the UAE and Bahrain since their establishment, it was evidently considered important and significant, as well as symbolic, to describe the new situation as the creation of a state of peace, with all it that implies regarding mutual recognition, sovereignty, and normalization. While diplomatic relations and normalization constitute, by definition, integral and obvious components of any peace relationship, their specific inclusion in the title of the agreement evidently emanates from the difficulties experienced over the years in the peace relationships with Egypt and Jordan, especially in the fields of normalization and diplomatic relations. Legally speaking, this may not, in and of itself, have any legal significance, but it represents a symbolic message to Egypt and Jordan, as well to other Arab states considering establishing peaceful relations with Israel. DESCENDANTS OF ABRAHAM The preambular paragraphs of the peace agreement voice familiar, accepted, and standard platitudes regarding the common desire for regional peace, prosperity, economic development, and diplomatic relations. However, they also include in the ninth preambular paragraph a specific and unique reference to the Arab and Jewish common heritage, as descendants of Abraham, and the concomitant need “to foster in the Middle East a reality in which Muslims, Jews, Christians and peoples of all faiths, denominations, beliefs, and nationalities live in, and are committed to a spirit of coexistence, mutual understanding, and respect.” Preambular paragraphs 9 and 10 refer to efforts to achieve a just, comprehensive, realistic, and enduring solution to the IsraeliPalestinian conflict that “meets the legitimate needs and aspirations of both peoples, and to advance comprehensive Middle East peace, stability, and prosperity.” The use of the term “realistic” in this context is indicative of an acknowledgment by both parties of the need for practical and pragmatic ideas to solve the conflict with the Palestinians, rather than unrealistic claims,

empty clichés, and buzzwords. The establishment of peace, diplomatic relations, and full normalization in Article 1 of the agreement is phrased in similar language to the 1994 Israel-Jordan peace treaty. Critics of the agreement point to the fact that it contains no reference to those UN resolutions dealing with the Middle East peace process (such as Security Council resolutions 242 (1967) or 338 (1973), which served as the basis for the peace treaties with Egypt and Jordan as well as for the 1978 Camp David agreements and 1993-5 Oslo Accords with the Palestinians. The reason and logic behind the lack of reference to such resolutions rest in the fact that unlike with Egypt and Jordan, Bahrain and UAE have never been in a state of armed conflict with Israel. Hence, there exists no need to move from a legal state of armed conflict and war to a legal state of peace. Since there was no conflict, there was no need to rely on any UN conflict-resolving resolution. Since there exists no common border, there is no need for provisions on withdrawal from territory, agreed border arrangements, and security provisions of the type detailed in the peace treaties with Egypt and Jordan. Therefore, the parties sufficed, in Article 2 entitled “General Principles,” with the standard references to those provisions of the UN Charter and principles of international law governing relations among states, including recognition of sovereignty, the right to live in peace and security, friendly relations of cooperation, and peaceful settlement of disputes. The commitment in Article 3 to exchange ambassadors “as soon as practicable” is a further element that could imply confusion as to when such a central component of the agreement will indeed be implemented. The provisions regarding the prevention of terror (Article 4) and normalization (Article 5) are drafted as intentions to further develop and negotiate future arrangements in these spheres, again, as soon as practicable. The normalization spheres include finance and investment, civil aviation, visas and consular services, innovation, trade and

economic relations, healthcare, science, technology and peaceful uses of outer space, water, energy, maritime arrangements, telecommunications and post, agriculture, legal cooperation, tourism, culture, and sport, and other spheres. These spheres are detailed in the Annex to the agreement and are similar to the list of civil affairs spheres detailed in the Third Annex to the 1995 Israeli-Palestinian Interim Agreement. Article 6 entails a reciprocal commitment to respect and foster mutual understanding, respect, coexistence, encourage people-topeople programs, interfaith dialogue, prevent incitement, and observe a “culture of peace.” The concept of a culture of peace is based on universally accepted principles set out in resolutions of the General Assembly. (See above) Article 9 is important in that the parties represent that there exist no inconsistencies between their obligations in this agreement and their other treaty obligations. This is especially significant in light of the UAE’s relationship with the Arab League and its member states. “An identical provision appears in the peace treaties with Egypt and Jordan.” Article 12 regarding registration of the agreement with the UN Secretary General pursuant to article 102 of the UN Charter is a vital, legal provision that enhances the formal nature of the agreement as an international treaty between two independent sovereign states. CONCLUSION The instruments signed in Washington represent a significant symbolic and substantive breakthrough in the relationships between Israel and the Arab world. This will undoubtedly be further developed as the relationships strengthen, and mutual confidence and good faith are enhanced. EM Amb. Alan Baker is Director of the Institute for Contemporary Affairs at the Jerusalem Center and the head of the Global Law Forum. He served as legal adviser and deputy director-general of Israel’s Ministry of Foreign Affairs and as Israel’s ambassador to Canada.

Adar 5781

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Adar 5781

Celebrate your Jewish birthday! To learn more on when and how to celebrate your Jewish birthday visit

www.jrcc.org/birthday

Hear what matters

SAVE UP TO $2,700

on a new pair of hearing aids*

BOOK YOUR FREE HEARING TEST

Lawrence Plaza, 416-613-8382 Lawrence Avenue and Dufferin Street, 416-613-8384 Spring Farm Marketplace, 416-613-8383 St. Clair Avenue and Yonge Street, 416-613-8381

WE ARE OPEN OFFERING IN-CLINIC AND IN-HOME APPOINTMENTS

FOR A FULL LIST OF LOCATIONS, AND MORE INFORMATION, PLEASE VISIT

HearingSolutions.ca *Some restrictions apply. For a limited time only. Offer will vary based on manufacturer and hearing aid model. See clinic for full details.

February 2021

exodusmagazine.org

Exodus Magazine - February 2021

Articles inside

perspectives

holiday guide

ask the rabbi

jewish thought

kabbalah

life on earth

jewish soul

made you think

editorial