Exodus Magazine - March 2021

#221 | March 2021 • Nissan 5781

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March 2021 • Nissan 5781

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5 | JEWISH SOUL

What Exodus Means Today

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8 | JEWISH THOUGHT

Absolute Evil?

The Exodus occupies a central place in Jewish life. As such it is a source of instruction and inspiration not only in its general theme, but also in every detail and aspect of it.

Passover is in essence the story of the classic battle between good and evil, and how good prevails. In truth, almost all enduring narratives contain this theme in one way or another.

— From the Rebbe's letters

— by Simon Jacobson

6 | MADE YOU THINK

10 | JEWISH THOUGHT

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

Haggadah Insights

To Be Free

The Exodus is the inexhaustible source of inspiration to all those who long for freedom. Enjoy some excerpts from The Jonathan Sacks Haggadah, published by Koren Publishers.

At the root of all the richness and variety of Passover and its symbolism lies one central idea that binds the Seder’s disparate parts into a single whole: “Once we were slaves—now we are free.”

— by Jonathan Sacks

— by Adin Even-Israel Steinsaltz

7 | LIFE ON EARTH

12 | ASK THE RABBI

Passover means to pass over every challenge. There are some big challenges right now. The world in which we lived only a year ago is gone, never to return quite the same.

The Torah abounds with miracles and Divine revelation. The Exodus and countless miracles throughout the period of the judges, prophets and kings in the ancient Land of Israel. Why don’t we see any miracles today?

— by Tzvi Freeman

— by Yoseph Y. Zaltzman

How is this Passover Different?

March 2021

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Where are the Miracles?

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The journey from slavery to freedom is an intensely personal one, especially when we consider it on a daily, existential level. We remember the Exodus not only every year on Passover, but also every day, several times a day in fact. And there is actually a blessing in the morning blessings to recite daily that has to do with becoming free. Because freedom is a relative process – the freedom I achieve today becomes a form of slavery if I remain stuck there for too long. Humans, unlike other beings like angels and animals, are meant to keep moving, to evolve, to grow in a way that changes and challenges our nature.

practice it, to live it. For them, exodus is from mental slavery to freedom.

“From deep darkness to great light” expresses the experience in more spiritual terms. Some people are able to transcend both the physical and mental slavery, but feeling free from oppression is not enough. They are bothered by the overarching darkness, decadence and spiritual emptiness within which we find ourselves in exile. They long to be in the light, and for all of existence to be permeated by its goodness and oneness. For them, exodus is from deep darkness to great light.

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There are various phrases used to describe the process of Exodus. Among them: From bondage to redemption; from slavery to freedom; from deep darkness to great light.

Though these phrases may sound similar, like different poetic ways of describing the same thing, in their nuances they each reveal something about the personal experience of the exile.

“From bondage to redemption” expresses the experience in the most simplistic and literal of terms. Some people experienced the harshness of exile, the physical and emotional weight of harsh labor. They long to be free of the shackles. For them, exodus is from physical bondage to redemption.

“From slavery to freedom” expresses the experience in a more sophisticated way that goes beyond the body and includes consciousness. Some people either are spared the physical harshness of exile, or learn to transcend it, but simple bodily redemption is not enough. They feel enslaved by the oppressive atmosphere that pervades existence in exile. They long to feel free to be, to

We all live in the same reality, face similar circumstances, deal with comparable challenges. Yet each one of use experiences life differently. And sometimes we can experience it differently at different stages or phases of life, or even different moments of the day. To recognize this, without judgement, requires deep compassion for both oneself and for others, and the awareness that the two are intertwines and interdependent. The ability to cultivate this type of universal compassion is perhaps the greatest measure of one’s true freedom.

When we feel compassion for ourselves and for others, then the different modes of Exodus can compliment one another. Those individuals (or moments) that are striving for light can uplift the ones trapped in mental slavery, and those struggling against the shackles of physical bondage can bring the individuals (or moments) of striving down to earth, lest they become disembodied. And together we can dance a dance of unity, lifting one another up to the heavens and bringing one another down to earth, all the way out of exile.

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What Exodus Means Today From the Rebbe's letters

T

he Exodus, the focal point of the festival of Pesach, occupies a central place in Jewish life, both on the collective as well as on the individual level.

As such it is a source of instruction and inspiration not only in its general theme, but also in every detail and aspect of it.

One of the fundamental features of the Exodus message is the unlimited trust - the absolute reliance on Divine Providence which found such poignant expression in the historic event of the Exodus from Egypt.

A whole people, men, women and children, several million in number, eagerly leave a well-settled and prosperous country, with all its fleshpots and material blessings, and go out on a long and perilous journey, without provision, but with absolute reliance on the word of G‑d coming through Moses.

Moreover, they do not follow the welltrodden and shorter route (through the land of the Philistines) which, although possibly entailing war, was yet more logical by far than crossing the vast and desolate desert.

For in the fortunes of war there is a chance of victory, and even in defeat there is a chance of escape and survival for many, whereas the chances of survival in the terrible desert without food or water were, by all laws of nature, virtually nil. Nevertheless they follow the obviously "irrational" route solely on the word of Moses speaking in the name of G‑d.

Still greater is the wonder considering that this takes place after spending 210 years in a highly agricultural country, where nomadic life was despised, a land of fertile soil, independent of rain and climatic inclemencies, richly irrigated by the faithful Nile River, in short, a land completely secure in its natural resources and natural laws and conditions.

"Since the days of your departure from Egypt" and to the present day, these aspects of Exodus, namely, the absolute trust in the Divine Providence and its implementation in life, down to the daily conduct in accordance with the Divine precepts, regardless of the dictates of human considerations and natural laws, must be the indispensable companion and guiding light, in the experience of our people as a whole, and in the daily life of the individual Jew in particular, everywhere and at all times.

March 2021

whereby Jews live, lived and experienced in the daily life, regardless of how the past had been, the Jew attaches himself to the Creator and Master of the World, and liberates himself from all “natural” restrictions and limitations, and attains his true happiness, materially and spiritually.

“Know Him in all your ways”. Jews are enjoined to know and remember and permeate with holiness every aspect of the daily conduct and activities. In so doing the observant Jew may frequently face the abovementioned challenge and test. Therefore, the Jew has been enjoined: “Remember your deliverance from Egypt, every day of your life.” Remembering and identifying oneself with the aspects of Exodus is a source of limitless strength to make every day meaningful and full of true Yiddish life, and as my father-in-law of saintly memory, has emphasized: The festival of Pesach irradiates not only every day, but every moment of the Jew's life. EM When the non-Jewish world, and even those of the Jewish world who have strayed from the true Jewish way of life, challenge the observant and practising Jew: You, who like us, live in a materialistic world, in the midst of a highly competitive society, facing a desperate struggle for economic survival, how can you escape subservience to the idolatry of the land (be it the Dollar, or the fear to be “different”, etc.)? How can you adhere to a code of 613 precepts which "burden" your life and limit your competitiveness at every side and turn?

The answer is - Exodus provides the clue.

And as in the case of Exodus, when the Jews responded to the Divine call and precepts, disregarding so-called rational considerations, and breaking with the negative past, it turned out that precisely the application of this principle in actual life was the road to their true happiness, and not only spiritually (receiving the Torah and becoming the G‑d-chosen people and holy nation), but also materially (in coming to the Promised Land, flowing with milk and honey).

So it is also today and always, By virtue of the Divine Law, which is called Toras Chayim, the Law of Life, and the Mitzvahs,

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made you think

Haggadah Insights Jonathan Sacks Excerpts from The Jonathan Sacks Haggadah, published by Koren Publishers

T

he Exodus is the inexhaustible source of inspiration to all those who long for freedom. It taught that right was sovereign over might; that freedom and justice must belong to all, not some; and that, under G‑d, all human beings are equal.

It took many centuries for this vision to become the shared property of the liberal democracies of the West; and there is no guarantee it will remain so. Freedom is a moral achievement, and without a constant effort of education it atrophies and must be fought for again.

There are two words for freedom in Hebrew, chofesh and cherut. Chofesh is ‘freedom from.’ Cherut is ‘freedom to.’ Chofesh is what a slave acquires when released from slavery. He or she is free from being subject to someone else’s will. But this kind of liberty is not enough to create a free society. A world in which everyone is free to do what they like begins in anarchy and ends in tyranny. That is why chofesh is only the beginning of freedom, not its ultimate destination. Cherut is collective freedom, a society in which my freedom respects yours. A free society is always a moral achievement. It rests on self-restraint and regard for others. The ultimate aim of the Torah is to fashion a society on the foundations of justice and compassion, both of which depend on recognizing the sovereignty of G‑d and the integrity of creation. Thus we say, ‘Next year may we be bnei chorin,’ invoking cherut not chofesh. It means, ‘May we be free in a way that honours the freedom of all.’

The Torah has two words for inheritance, yerushah and nachalah, and they represent the two different ways in which a heritage is passed on across the generations. The word nachalah comes from the root nachal, which also means ‘a river.’ It represents an inheritance that is merely handed down without any work on the part of the recipient, as water flows in a

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river. Yerushah, by contrast, means active inheritance. R. Samson Raphael Hirsch pointed out that lareshet, the verbal form of yerushah, sometimes means ‘to conquer’ or ‘to capture.’ It means actively taking hold of what one has been promised. An inheritance for which one has worked is always more secure than one for which one has not. That is why Judaism encourages children to ask questions. When a child asks, it has already begun the work of preparing to receive. Torah is a yerushah, not a nachalah. It needs work on behalf of the child if it is to be passed on across the generations.

Song plays a vital part in Judaism. At the end of his life Moses gave the Israelites the last of the commands – that in every generation we should write a new Torah scroll. On that occasion he used an unusual word. He called the Torah a ‘song’ (Deuteronomy 31:19).

Words are the language of the mind. Music is the language of the soul. Whenever speech is invested with deep emotion it aspires to the condition of song. Thus we do not say our prayers; we sing them. We do not read the Torah; we chant it. We do not study Talmud; we intone it. Each kind of text, and each period of the Jewish year, has its own melody. Thus Moses was saying: to transmit Torah across the generations as a living faith, it must be, not just a code of law, but also the song of the Jewish people. 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.

Nissan 5781

life on earth

How

is this

Passover Different?

Tzvi Freeman

P

assover means to pass over every challenge. There are some big challenges right now. We’ve been isolated from one another, many of us confined to our homes. Our paths into the future have been suddenly swallowed into a great fog of uncertainty. The world in which we lived only a year ago is gone, never to return quite the same.

What do we Jews do when terra firma slips out from under our feet, when all that seemed certain a moment ago has suddenly vanished and there isn’t a railing left to grasp or a rope to hang on to?

Grasp that which has always proven solid and sure. In every time, in every circumstance.

On the night when we were rescued from the bondage of Ancient Egypt, sit with your family, sit with your roommate, sit just you and the Creator of the Universe alone. Eat the matzahs and bitter herbs, drink the wine and tell the greatest story ever told.

While the whole world is grounded on the tarmac, tell the story of an exodus from excruciating restriction to holy freedom. The story of our own people, of you and I, of some 4,000 years of eternity.

As all of humanity ties itself in protective knots, talk about escape from bondage. As we all await our exodus back to freedom, tell the ancient story our ancestors told. Tell it to whoever is there in your house. Most of all, tell it to yourself.

The night of Passover is a transcendental night. It’s a night that puts past and present into perspective. It says there’s something beyond today’s headlines. That there is a purpose to everything, meaning hiding in every corner, a destiny to this awesome world. Eventually, it will all make sense.

Eventually, we will all be free.

The matzah we eat on Passover night is called the bread of faith. It’s also called the bread of healing.1 Right now, we could use both.

We need faith—faith that none of this is pointless, that life has meaning, that this is leading to something good, good far beyond our understanding of good, and—despite all the hardships—there could be no better path.

Because there is an Author to this story, and He is good.

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We need healing—healing not only from aches and fevers, healing not only for our lungs but for our souls, so that we can face the world once more with joy and confidence, with optimism and courage.

So we can build a new world to which sickness will never return. Without Passover, could there be a Jewish people? Could there be any freedom at all in the world? Could there be hope for a better future?

All these things, the story of the Exodus brought into the world. It is the story that inspired liberty and justice throughout the ages, that felled tyrants and lifted the downtrodden to a place of hope.

And hope is something we all need right now. When your ship is tossed by raging waves, don’t dispose of your anchor. When your backpack is too heavy to bear and a formidable mountain range lies before you, that is not the time to trash your hiking gear.

That is the time to put it to good use.

When the world is inundated with rushing

waters, when a flood swiftly rises above your head, climb aboard the ark your ancestors left you. You will not be alone. All your people will be there with you. As the waters rise, so will you, so will all of us, higher and yet higher.

On the night of the very first Passover, in Ancient Egypt, each family was sequestered in its home. No one was permitted to step outside. Outdoors, a plague swept through the land, but in each Jewish home, there was light and hope. The next morning, the Jewish people left for the Promised Land.

Now we are here.

Next year in Jerusalem. 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.

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jewish thought

Absolute Evil?

Simon Jacobson

T

he confrontation between good and evil is immediately recognizable to every one of us; it resonates in the struggles we each face in our own lives. At the same time, good and evil provide us with a stark contrast of opposites, a crystallized perspective – even if it may seem simplistic – on the nature of things, which, as strange as it sounds, is refreshing and even offers a measure of relief amidst the din of confusion that consumes much of our lives. The clarity of knowing your enemy is far more empowering than the doubts of not knowing who your adversary may be and when they may strike. That is why the analysis of a problem – and the identification of its root caused (as opposed to its symptoms) is the key to any solution. Awareness, our sages tell us, is half the cure of a disease.

But the problem is far more complex than it may initially seem: Is there such a thing as absolute evil? Can we always identify good from evil? Especially when we know that “there is not good without bad, and no bad without good.” When evil is intertwined with good, how do we go about eliminating the evil without also hurting the good?

One of the darkest phenomena bemoaned by mystics is, what they call, “taaruvot tov v’ra,” a disturbing concoction, which snowballs good and evil into one witches’ brew. This confusing “cholent” can be far more lethal than plain evil. When good and evil are two distinct entities, you can at least identify the enemy and deal with it accordingly. But when the enemy is hiding amidst your friends, when the evil is buried within the good, where do you begin? The lack of clarity allows the evil to grow, besides for demoralizing us and sapping our resolve to fight an invisible enemy. Some of the worst diseases known to mankind are the ones in which parasites or malignant cells intertwine themselves and “hide” between healthy cells.

Once they embed themselves, the only way to eliminate them is by killing, G‑d forbid, good cells together with the bad ones.

An interesting Passover related verse can teach us much a about the distinction between good and evil, and the complication involved in extricating the good while eradicating the evil.

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And the L-rd shall strike (plague) Egypt, striking and healing, and they shall return to the L-rd, and He shall accept their prayer and heal them (Isaiah 19:22).

Two opinions are posited about the meaning of this verse: Rashi and the Talmud interpret that the verse refers to the first nine plagues, in which the “striking and healing” both happened to the Egyptians: first they were struck by the plagues (which were brought on by Aaron), then they were healed (by Moses’ prayer). The Zohar (II 36a), however, explains that the verse is referring to the tenth plague, when the Egyptians were “struck” and the Israelites “healed,” and both things happened at once (not in two stages).

We see from this that even when the evil was being struck it was also being healed.

Until the last and final plague, which came to utterly destroy the evil. But even then, it was not about total destruction; “healing” took place for the good that remained.

Chassidic literature elaborates on the midnight before the great Exodus from Egypt. On that dark and mysterious night, at the moment when the clock struck midnight, the oppressors were struck and the oppressed were healed, evil was vanquished and good prevailed. How can one distinguish between good and evil when they are all mixed together? This requires a unique Divine power, revealed at midnight, when love (chesed) meets discipline (gevurah) and opposites come together – a force that can separate between the good and the bad, and simultaneously address each accordingly.

It is plain folly and foolish arrogance – if not worse – to even make an attempt “explaining” to a tortured soul how there is “good” in the evil they experienced. That is not the way of the wise. That is not the way of Torah, That is not the way of love. A mind, no matter how brilliant, cannot speak to a bleeding heart. Intellect and emotions speak different languages. Silence – and only awesome silence – remains the ultimate response in the face of atrocity. Aaron was silent when his two sons were ripped away from him in their prime. "Be silent!" Is what G‑d declares when He was challenged how He can allow good people to suffer; “is this Torah and is this it’s reward?!”…

And yet. Despite the inexplicable nature of cruelty and evil, humans were given the power to console each other. We can cry together, and we can – and must – storm the heavens in outrage against the suffering innocent.

We do not attempt to justify G‑d or find merit in abuse. Evil is evil. Period.

There are those that preoccupy themselves with trying to reconcile a good G‑d with the evil in the universe. They call it theodicy: how do we explain an omnibenevolent and omnipotent G‑d allowing for evil. Theodicy comes from the Greek theós (“G‑d”) and díkē (“justice”), meaning “the justice of G‑d,” or “to justify G‑d” or “the justification of G‑d”. But though Jewish mysticism does discuss the paradox of evil in face of a good G‑d, interestingly, it never tries to justify G‑d.

Indeed, when one religious leader suggested reasons that justified the Holocaust, a great

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jewish thought

Rebbe silenced him saying: “G‑d does not need an advocate…”

Because after all is said and done, analyzing and pontificating why terrible things happen is perhaps an exercise that bystanders can indulge in (and pat their backs for having the courage to address such a thorny subject).

But it is not a luxury that someone who has experienced – actually experienced – loss and pain can allow themselves to have. No one should ever know of tragedy, but when it strikes the mind and all its philosophies is left ineffective, to put it mildly.

And oddly, when one allows the silence and humility in face of suffering to take hold, it has a mysterious healing power. Once you don’t attempt to dismiss away or justify the pain, once you acknowledge its fierce and brutal power, and you see that it has not destroyed you and your spirit – in a strange way that which doesn’t kill you makes you stronger. I have witnessed the extraordinary refinement of people who have suffered, a refinement that you do not see regularly.

It’s like a unique light that shines from their countenance; a glow that is both concealing as it is revealing. Like those deep-furrowed wrinkles of a war-torn veteran – both painful yet knowing.

And yet. Despite the silence and acceptance.

Despite the lack of explanation and understanding of evil, once you “let go” of trying to rationalize and control it, a deeper wisdom settles in. Not one that understands evil or its meaning; not one that even tries to explain the purpose of evil. But one that begins to sense that the darkest crevices of human experience reveal a deeper truth, a bigger picture – an unfathomable mystery to the very nature and purpose of life.

The question becomes not how or why can evil exist in the presence of a benevolent G‑d, but what allowed for it to emerge in the first place, and above all: What are we to do about it? We don’t ask why, but what we can do. Because, you see, it is simply unacceptable that we remain “victims” to the abuse and evil we may have endured. There must be a way to redeem the experience – a way to grow from it.

This is a far cry from trying to explain or justify the abuse – something that we

March 2021

can never do. The perpetrator is always responsible for his actions and will always remain accountable. Any type of justification would be as obscene, if not worse, than the initial abuse. In the same vein, it would be even more terrible to say that the abuse is the end of the road for the “recipient” – the survivor. Nothing can be more horrible than to argue that the criminal has control over the destiny of the survivor forever!… No one (even one who has been victimized) can be forced to remain a victim. That would be the devastating equivalent of saying that someone can irreversibly murder another person’s soul, with no hope for revival.

Enter the mystics, and explain that even the deepest evil has a speck of good. No – not that there is any good or justification in the evil perpetrated; but there is good hidden somewhere in the broad scheme of things, especially in how it affects the survivor’s life, that can be redeemed.

Firstly, nothing can exist without a Divine force energizing it. Second, as mentioned, if evil and all its consequences control everything that it comes in contact with or crosses its path, we, innocent victims would never have the possibility of healing and rebuilding our lives.

So how then do we explain absolute evil?

Where is the Divine spark in this evil? Explain the Chassidic masters, that “the Divine spark in evil has become so distant and dark that it is considered as if it itself evil.” When an entity perpetrates evil the Divine spark that gives life to the entity becomes completely trapped and overwhelmed by the surrounding darkness. Think of it like a black hole, where the gravitational pull is so strong that it does not allow any light to be released.

The only way to release the Divine spark is by destroying the evil. “Their destruction is their repair.” And when the evil is destroyed we have the power to transform the remaining spark (which once was trapped to the point that it took the shape of evil) into a force for good, the “transgressions become like virtues.”

The crimes themselves are completely evil.

Their only fate and redemption is total and complete eradication. Yet those that have endured the crime have the ability

to not remain “victims” and feel “forever damaged.” They have beautiful souls, which have the power to transcend and grow through the process.

G‑d indeed destroyed the world when it “was filled with corruption and violence,” man’s “wickedness was great” and “every product of the thoughts of his heart was but evil always.” “Their destruction was their repair.” But G‑d did not destroy everything; He only destroyed the evil forces, leaving the Earth intact – including the waters, fish, and of course Adam and his family, and representatives of every animal species, pure or impure. We see from this that 1) evil is redeemed through its eradication. 2) there always remain elements of good that emerge once the dominant evil is diminished or eradicated.

This is a very delicate and abstract subject, which requires much contemplation and emotional investment to appreciate. And I risk misrepresenting the full magnitude of the issue. Yet, in an attempt to help us all find some redemption in our suffering, it is well worth the effort to try conveying some of the idea in these lines. So yes, “Nothing on Earth is completely evil. Even the worst situations have some spark of the Divine.”

In our dark and difficult world good and evil are intertwined and the true secret is to learn the balance of “striking and healing,” how to crush the evil while redeeming the good. When evil has violated the good, it is relatively easier to resort to one of the two extremes: Destroy everything, bad and good.

Or tolerate the evil so that the good can survive. Passover teaches us the third path: Striking and healing – destroy the evil (which is its true repair) and release the good.

For this we absolutely are in need of Divine power – the same power that emerged the midnight before Passover – a force that allows us to achieve the ultimate paradox: Vanquish the oppressors while freeing the oppressed. 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).

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jewish thought

To Be Free Adin Even-Israel Steinsaltz

O

n Passover night, during the Seder, we are confronted with a wealth of forms, symbols, complicated customs and rituals, and several different phases of Jewish history.

At the root of all this richness and variety, however, lies one central idea that binds the Seder’s disparate parts into a single whole: “Once we were slaves—now we are free.”

On the night of Passover, this idea of freedom is given full expression in the haggadah: in ritual and symbolic acts, in poetry, and in the overall atmosphere of the evening. The haggadah is not a philosophical treatise, yet ideas of great profundity are expressed in its most uncomplicated forms, through simple words and actions. The significance of these acts is bold and striking, making its way, consciously or not, into the souls of those who participate in them.

Freedom and slavery appear to be simple opposites, each defined as the absence of the other; slavery, the absence of freedom; freedom, the absence of slavery. But each of these terms must be understood without reference to the other.

Throwing off one’s fetters does not necessarily mean that one has entered into a state of freedom. Slavery is that condition in which a person is always subject to the will of another. Freedom, on the other hand, is the ability to act upon, and carry out, one’s own independent will.

The individual who lacks a will of his own does not become free once he is unshackled: he is simply a slave without a master, or, in the case of a people, those whose overlords have abandoned them.

Between ceasing to be a slave and acquiring freedom, the individual must thus pass through an intermediate stage in his progress, without which he cannot become truly free—he must develop inner qualities of his own.

The miracle of the Exodus was not completed with the people’s departure from the house of bondage; they needed to develop to become a truly free people and not merely runaway slaves.

Their situation as they stood on the banks of the Red Sea with Pharaoh’s army in hot pursuit was described by the medieval

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commentator Ibn Ezra: The children of Israel could not even think of putting up any sort of opposition to Pharaoh, for they had been brought up in slavery, and they were so accustomed to it that all their old subservient attitudes overcame them afresh at the sight of their former master.

Only after the entire generation that had lived in bondage had perished in the wilderness could their descendants enter the land of Israel and establish themselves there as a free people.

In other words, the slave is doubly bound, first of all by his subjugation to another’s will, end secondly by his lack of a will and a personality of his own. A person who retains his own essential character can never completely be enslaved; and, conversely, a person who has no independent self-image can never be truly free.

What we have said of the relationship between slavery and freedom is all the more true of the relationship between exile and redemption. An end to exile is not in

itself sufficient to constitute redemption— something more must still take place.

The meaning of the word “exile” is not limited to a physical definition. As with slavery, the meaning and full significance of the word lies in the spiritual realm. To be in exile means that one has surrendered oneself to a set of values, relationships, and a way of life that is foreign to the individual or collective ego.

When the persecuted Jewish people went into exile, they had to change their mode of living and the ways in which they sustained themselves. Once an agricultural people, they now turned to trade and commerce; once free and independent, they were now subject to various lords; once the masters of their own way of life, they now had to sway with every passing wind.

As long as they retained their independent spiritual character, their religious principles, their internal leadership, and their distinctive way of life, the Jewish people were never truly enslaved—at least not in the spiritual

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The meaning of the word “exile” is not limited to a physical definition. As with slavery, the meaning and full significance of the word lies in the spiritual realm. To be in exile means that one has surrendered oneself to a set of values, relationships, and a way of life that is foreign to the individual or collective ego. dimension of their existence.

The darkness and ignorance of the Middle Ages did nothing to damage, alter or diminish the spiritual creativity and vitality of the exiled Jewish people. The Jew of this period was persecuted, humiliated and despised; he had to admit to being weak and helpless in many areas of his life. Nevertheless his exile was never really complete, for he did not see himself as being contemptible, nor did he consider himself inferior to anyone else as long as he kept his own essential character.

His spiritual world was not merely a comfort to him. It was truly his home, and in this dimension of his life, the exile did not exist.

Paradoxically, it was assimilation that made his exile complete, for when the assimilated Jew parted with his own distinctive character, he gave up the last shred of his independence. Thus, even if he had gained his freedom as an individual, he became exiled in the full sense of the word on the national level. Now it was the external world that determined his values,

character and relationships, not only on a superficial level but in the depths of his heart.

The real tragedy of the exile in Egypt was that the slaves gradually became more and more like their masters, thinking like them and even dreaming the same dreams.

Their greatest sorrow, in fact, was that their master would not let them fulfill the Egyptian dream. It was not enough for them to realize how much they were suffering under the harsh regime to which they were subject—they had to decide that they no longer wanted any part of it.

To change the Egyptian class structure so that they too might aspire to become officers and overlords would not have sufficed to liberate them from their bondage. Only when they were ready to depart, not only from the physical land of Egypt but also from the conceptual world in which they had lived—when they were ready to sacrifice their devotion to Egyptian values along with that first Paschal lamb—only then could they truly be redeemed.

In order to achieve true redemption, and not only an end to exile, it is not enough for the Jewish people to leave “the wilderness of the nations.” It must regain its own essence, its character, spirit, ways of thinking and ways of life. Only then can it really be free.

Only then will it have been redeemed.

Through all the laws and customs of the Seder night, what we are really emphasizing is the most important thing about ourselves: “Once we were slaves, and now we are free.”

As we go through the rituals and recite the haggadah, and as we discuss the written text and what lies beyond it, we must bring ourselves to understand ever more deeply that we shall truly be redeemed only when we take it upon ourselves to fulfill our need to live in our own unique way—that is when we become truly free. 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.

future tense

MOSHIACH MUSINGS

Ever since the exodus from Egypt we are on our way to the era of Moshiach. From the very moment that the Almighty promised “I shall bring you to the land...,” that promise came into effect. G‑d, of course, is always in full control and “Who will say to Him ‘What do You do?’” (Job 9:12). It would seem that as long as the promise is not actualized in reality, one cannot say that it has been achieved. In truth, however, it is an established principle of the Torah that G‑d revokes and nullifies only decrees about impending evil, but He never repents of good decrees: “Shall He say something and not do it, or speak and not fulfill it?”

(Balak 23:19). The Divine promise of “I shall bring you...” is a favorable edict and, therefore, not subject to revocation.

To be sure, one cannot apply concepts like “compulsion” and “restriction” to G‑d, and everything remains forever subject to His Will. Even so, by virtue of the fact that it is the Divine Will never to revoke or nullify something good, this becomes an inevitable principle. This principle applies to G‑d only because He Himself wills it that way, thus it is altogether voluntary on His part. As far as the “good event” is concerned, however, it is inevitable because it is irrevocable.

This is charged with practical implications: The future redemption, including its highest stage, is inherent already, even now-indeed, ever since the exodus-except that it still needs to become manifest in our physical reality. Consciousness and realization of this fact makes it so much easier to overcome all and any impediments and obstructions, in this world in general, in the era of the exile in particular, and especially so nowadays, at the very end of the exile, when we are on the threshold and Moshiach is about to come.

ask the rabbi

Where are the Miracles?

Rabbi Yoseph Y. Zaltzman

Q

In the Torah I read stories about miracles and Divine revelation.

The Ten Plagues and the Exodus from Egypt, the splitting of the sea, and countless miracles throughout the period of the judges, prophets and kings in the ancient Land of Israel. Why don’t we see any miracles today?

The Book of Exodus introduces us to the era of openly nature-defying miracles, an era which lasted a millennium. The Scriptures are filled with stories of prophets and miracles; in fact, it seems that the laws of nature were temporarily defunct. This era ended with the destruction of the First Holy Temple.

Afterward, there were a few brief glimpses of the supernatural – such as the miracle of Chanukah – but after a few centuries, these, too, vanished. For the past 2000 years we live in a double exile: physically, we were banished from our homeland, and spiritually, we cannot perceive even the slightest trace of the Divine hand which creates and directs all of creation.

In the daily prayers, we thank G‑d for “Your miracles which are with us daily, and for Your continual wonders and beneficences.”

However, this is a reference to the miracles which accompany us daily, but are shrouded in nature. As the Talmud says, on the verse “He Who does wonders alone,” “[even] the beneficiary of the miracle does not recognize the miracle.”

The reason for the emergence and subsequent disappearance of miracles is linked to the purpose of our very existence.

Life in the Garden of Eden was idyllic, because evil was not yet part of the human character. The fruit of the Tree of Knowledge imbued Adam and Eve with an intimate knowledge of physical and material desire – and therefore they could no longer remain innocently naked. The moment they were expelled from the Garden is the moment when the story of the perpetual human struggle began: the struggle of choosing between the Divine (good) or the opposite (egotism, hedonism, etc.). And actually, this is what G‑d really wanted from the moment he considered the idea of creation—a free-

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choosing human being who would struggle with the evil and self-centeredness which are natural parts of his personality, and triumph.

Miracles are comparable to training wheels.

In the early years of our nationhood, G‑d assisted us in our struggle by frequently openly interfering in the happenings of this world. A miracle opens the eyes to a higher truth and motivates a person to want to connect to this higher reality through Torah and Mitzvot.

Ultimately, however, we need to mature. We need to be able to ride the bike with our own two wheels; we need to face life’s struggle with our own strengths. The Messianic Era is the consummation of our relationship with G‑d, and to earn this privilege we have to prove that the relationship is real to us, so real that we maintain this relationship even in the absence of any revealed reciprocation from G‑d.

We are greatest miracle of all: our ability to steadfastly remain loyal to G‑d throughout two thousand years of temptation despite the spiritual blackness which surrounds us.

Miracles are obviously amazing, but have less effect than a personal resolve to do a good deed.

So, in answer to your question: we do have miracles today. The difference is that in ancient times G‑d performed the miracles; now we must make miracles. The ultimate miracle is a Jew who lives as a Jew amidst a hostile and militantly secular society -without the benefit of the splitting of the Red Sea to bolster his or her belief and convictions.

Now it's time for us to be the miracle! 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.

Приближается праздник Песах, и ев-реи всего мира озабочены приобретением мацы в достаточном для семьи количестве. Давайте поговорим о маце. Почему маца так важна, почему евреи придают большое значение концепции мацы? Кроме того, где в Торе впервые упоминается о маце? В первый раз в Торе говорится о маце, когда Вс-вышний сказал Моисею: «Готовьтесь, я даю Египту последнее наказание – казнь пер-венцев. Когда Фараон выгонит вас из страны, сделайте себе мацу, чтобы помнили о египет-ском рабстве». Почему именно маца должна напоми-нать о рабстве? Объяснение на простом уровне: прямо пе-ред уходом из Египта евреи замесили тесто, на выпечку которого не было времени. Тесто испе-клось уже в пути. На камнях? На камнях, на спинах от жаркого солнца. Таким образом, маца напоминает нам об Ис-ходе. Объяснение на более высоком уровне: маца символизирует смирение духа перед Вс-вышним. Какова природа хлеба? В результате брожения тесто разбухает и становится боль-ше в размере, чем является на самом деле. С мацой же такого не происходит: она занимает столько места, сколько занимает. Песах – это праздник, с которого начинается иудаизм. Иудаизм не берет начало от Сотво-рения Мира: при процессе Творения не было свидетелей, мы должны верить описаниям Вс-вышнего о том, как это происходило, никого не было рядом, никто ничего не видел. Но Исход из Египта еврейский народ переживал, что на-зывается, на собственном опыте. Евреи были свидетелями всех событий, они видели свер-хъестественные явления: как египтяне не раз-решали им покинуть Египет, как они за это были наказаны и как в результате отпустили евреев с большим богатством. Все это евреи видели, но не знали, как объяснить, а когда уже получили знания, поняли, что все исходит от Вс-вышнего. Иудаизм начинается именно с праздника Пе-сах.

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

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‫ב”ה‬ ‫ב''ה‬

Our

MARCH 2021 | NISSAN 5781

Community

COMMUNITY CALENDAR

SPA FOR THE SOUL

НОЯБРЬ 2020

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 .

MARCH2021 10 22

KISLEV 5781

Last month, the JRCC Women’s circle hosted a “Spa for the Body & Soul” virtual event, an evening of relaxation, beauty, health and spirituality. The session, which was streamed via Zoom, featured a talk by Mrs. Sarah Dubov of Chabad on Wimbledon, UK, titled “Women’s Faith: Then and Now.” There were also a series of health and beauty workshops led by various top professionals in the areas of color harmony, makeup and skincare, mindfulness and exercise. Women who registered in advance also received a “swag bag” with pampering gifts. For more about the JRCC Women’s Circle and upcoming events visit jrcc.org/womenscircle.

PESACH PROGRAMS FOR KIDS

15 21

PRE-PESACH FOR ADULTS

27 04

PESACH

RABBI ZALTZMAN CELEBRATES 40 YEARS OF SHLICHUS

25 27

This past 30 Shevat (February 11, 2021) marked the 65th birthday of Rabbi Yoseph Y. Zaltzman, and the 40th anniversary of his work on behalf of Russian Jewry in the GTA. To celebrate, the JRCC hosted an international farbrengen gathering via Zoom. Joining interactive event, which was held in Russian, were leading Russian-speaking rabbis and community leaders from Israel and Ukraine, as well as a live performance by Israeli singer Shlomo Nizin.

Participants were left inspired by the stories and insights shared, and especially by Rabbi Zaltzman’s attitude that, rather than resting on our laurels basking in the glow of our achievements, it’s time to begin working on the next forty years!

A PURIM LIKE NO OTHER

CANDLE LIGHTING TIMES Friday Mar 5, 2021

5:54 PM

Friday Mar 12, 2021

6:02 PM

Friday Mar 19, 2021

7:11 PM

Friday Mar 26, 2021

7:19 PM

Shabbat Mar 27, 2021 Passover

8:22 PM

Mar 28, 2021 Passover

8:23 PM

Mar 29, 2021 2021 Passover March

8:24 PM

As this issue of Exodus goes to print, it seems this Purim will be, well, a little different given the current COVID circumstances. As a community, we planned to do our best to serve Purim needs and provide opportunities to experience the joy of the festival despite the restrictions. Firstly, the team at Exodus put together a fantastic, user-friendly Purim guide so it would be easier than ever to understand the holiday’s observances and customs. The JRCC put plans in place to help facilitate the performance of the four central mitzvahs of Purim – Megillah, Mishloach Manot food gits, charity for the poor and the Purim Feast – as simply as possible for everyone. The JRCC team worked diligently in arranging Megillah readings around-the-clock in locations throughout the GTA and an advance registration system so that small groups could rotate through the venues and hear the Megillah. The JRCC branches each hosted small, hand-on children’s events and workshops in the week preceding Purim, with a virtual Purim Wonderland program that included a variety of interactive sessions and a full supply kit delivered to the door of each registered participant. There was even a virtual “live” concert on the night of Purim. Check out the full report and photos at www.facebook.com/jrcc.org

PURIM

exodusmagazine.org

13

Photo of the Month

Thank you to all our AMAZING VOLUNTEERS

that worked hard packing PURIM MISHLOACH MANOT.

We couldn't have done it without you!

Passover Food Drive JRCC Hebrew School

Bring non-perishable food Kosher for Passover to our head office or any HS location until March 7.

For more information: ariel.zaltzman@jrcc.org 416.222.7105 #225 OSCAR YOLLES

Jewish Russian Community Centre of Ontario

ENGLISH CLASSES ON ZOOM LEARN ABOUT MOSHIACH with CHIENA ZALTZMAN EVERY MONDAY AT 8PM ZOOM ID: 83834122371

PRE-PESACH FOR KIDS & TEENS East Thornhill: Wednesday, March 10, 6-7pm PASSOVER 4D EXPERIENCE

TORAH AND TEA

Woodbridge: Thursday, March 11, 4pm

EVERY MONDAY AT 8PM

Willowdale: Monday, March 22

PESACH MASTER

with CHANIE ZALTZMAN ZOOM ID: 770 613 7608 PW: 770

SECRETS OF THE WEEKLY TORAH PORTION

Concord: Monday, March 22, 5pm

with Rabbi MENDEL ZALTZMAN EVERY TUESDAY AT 8PM

ZOOM ID: 770 613 7608 PW: 770. zoom.us/my/jrcceast

CAFFEINE FOR THE SOUL for women only

with SARALE ZALTZMAN

EVERY THURSDAY AT 11AM ZOOM ID: 770 613 9699

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Visit www.jrcc.org/Pesach for more information

SELL YOUR CHAMETZ

During Passover, eliminate all leavened foods. You can store chometz it in a closed place and sell it for the duration of the holiday through the JRCC. See page 9.

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Faces of the Community YOGEV KUZNETSOV How long have you lived in Ontario, and where did you live previously?

I have been living in Toronto for one-and-a-half years.

And before that, I lived in Israel for almost thirty years.

INCOME TAX RETURNS FREE OF CHARGE FOR THOSE IN NEED

What area of the city do you live in, and why?

I have chosen as my place of residence the beautiful area of North York, on Fisherville Street.

There are many Jewish families here, as well as many Russian-speaking Israelis, who, like me, love a quiet and peaceful life. Parents and children often walk around in the summer, and boys and girls ride their bicycles in the shade of the beautiful trees along the street.

During the upcoming tax season, the JRCC will be offering a FREE program to prepare income tax returns for community members who are unable to afford the service of an income tax professional. This service is intended for individuals with an income of less than $20,000 and families with an income of less than $30,000.

The service is provided according to COVID-19 public health measures and restrictions.

To take advantage of this service, you must make an appointment.

416-222-7105 ext. 293

‫ב"ה‬ OSCAR YOLLES

1ST-4TH GRADES

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

PRE-PESACH

WORKSHOPS

West Thornhill MONDAY, MARCH 15 PRE-PESACH WORKSHOP West Thornhill SUNDAY, MARCH 21 THE WHO, WHAT, WHEN & HOW OF LEADING A SEDER

East Thornhill WEDNESDAY, MARCH 17 SEDER PLATE POTTERY PAINTING

Visit WWW.JRCC.ORG/PESACH for more information

YIZKOR:

Sunday, April 4

Where does your family come from?

I grew up in Belarus, and spent my childhood and formative years there. All my childhood memories are associated with Krasnoarmeyskaya Street in the small town of Bobruisk. We boys loved to pick apples and pears from the fruit trees that filled our yard. They were so delicious! There was a gazebo in the middle of the yard, where men played dominoes almost every day. Now this life only remains in the movies. I knew almost all my neighbors by name. In the summer we played football on the sports field, and in the winter we poured water onto it ourselves and played hockey there. The frigid cold would reached -20 degrees, but the cold was not terrible for me: my grandmother and parents always made sure that I was warmly dressed. Sometimes honey was brought to our yard! Oh, how great it was to come home from the cold and drink hot tea with honey or raspberry jam.

My beloved grandmother, Galina Borisovna Epshtein (Goda Benetsianovna) grew up in a family that observed Jewish traditions, and everyone spoke Yiddish.

My grandmother's father would often gather the neighborhood children and teach them Yiddish, and then treat them to lunch or dinner. Grandmother Galya was a diligent student, and before the war she entered the Faculty of English at the Institute of Foreign Languages. But the war prevented her from completing her studies. On the day the war began, she was on foot traveling from Minsk to Bobruisk, and on the way they were fired upon by low-flying fascist planes. She miraculously survived. In Bobruisk, my grandmother found out that her parents had been shot. I have never seen my grandmother's husband, Yudke (Yuri), because he died in Germany shortly after the end of the war and was buried in the city of Potsdam. My grandmother never remarried, and her older brother Zinovy (Zusya) helped her all her life.

My mother, Yudith Yurievna, worked at the Bobruisk music school where I studied.

At first I played the piano, then I wanted to learn how to play the clarinet. I took part in the national competition and played in the Moscow Pioneer Orchestra at the Moscow House of Pioneers in 1985.

Remembering all of this, I think about my father, Leonid Mikhailovich, who recently passed away. My father was a kind person who loved me and my sister Vika deeply. I remember his mother, my grandmother, Raisa Ryvkina, very well.

My father graduated from a construction college and worked at a fiberboard plant as a construction brigade foreman. My parents and I immigrated to Israel in 1990, when I was 18 years old.

What is your occupation?

After completing my military service in the Israeli army, where I served in the artillery, on the advice of an employee of the Jewish Agency in Haifa, I entered the department of Television and Cinema at the Academic and Technology College of Tel-Hai in 1995. It was my childhood dream come true! After all, since childhood, I was fond of photography and was part of an amateur photography group. I had a photographic enlarger, locked myself in the bathroom, under the light of a red lamp, and developed the photographs.

The first time I saw a real television camera was when the Belarusian television was filming a program about the Bobruisk brass band, in which I played. I was nine years old at the time. I remember my delight when one of the camera operators allowed me to point the camera at the ferris wheel in the city park.

In 1997, having shot a short feature film, I defended my thesis as a cameraman and received an 80 grade. I was awarded a diploma in practical engineering of television systems and production. After graduation, I worked in Israel at Top Line, Matav (HOT), and Herzelia Studios.

Currently I am the CEO of the YK Talent Agency, an acting agency founded in Israel. Our agency provides services related to the organization of television shows and film production. We are currently working on completing the filming of the short feature film, "The Land of the Onion,” the script for which I wrote back in Israel in 1997, and where we shot the first two episodes.

At the JRCC Location near you or at www.jrcc.org/yizkor

March 2021

exodusmagazine.org

15

Exodus Magazine Holiday Companion

PASSOVER

‫ב׳׳ה‬

Thursday, March 27 to Sunday, April 4, 2021

Jewish Russian Community Centre of Ontario

All times displayed in this guide are for the Greater Toronto Area.

What is Passover?

Passover (Pesach in Hebrew) commemorates the emancipation of the Israelites from slavery in ancient Egypt. It is observed by avoiding bread and other leavened foods and highlighted by the Seder meals that include four cups of wine, eating matzah and bitter herbs, and retelling the story of the Exodus. The name comes from the fact that the houses of the Israelites were “passed over” during the plague of the firstborn, and also reflects the notion that the Exodus is connected with the supernatural.

ay to-do

list

• Clean the ho any bread use for Passover, e spe crumbs an d non Ko cially the kitchen • Shop fo , fr s h er-for-Pe r the holid sach prod om ay needs u cts • Cook t he Seder a nd Holida y foods • Buy Ma tzah and wine • Sell yo ur Chame tz • Make Y izkor plan s

Mitzvah as Connection

Passover Resources

What is a Mitzvah? The word mitzvah is usually translated as “commandment,” but the Hebrew word also means “connection.” A mitzvah is an opportunity to connect – to our roots, to our ancestors, to the Divine, and to one another. Each mitzvah embodies one aspect or dimension of this connection. The rituals and observances associated with the mitzvah provide the method for forming the connection.

Enjoy dozens of articles and videos on the JRCC Passover minisite at jrcc.org/Passover

Shabbat and Holiday Candle Lighting Shabbat and Holiday candles are lit by women and girls.

See page 13 for exact candle lighting times.

During the second day of consecutive holy days, make sure to light from a preexisting flame. Light a 48-hour candle before the onset of Shabbat to be used for this purpose.

The blessings for lighting, with instructions, the candles can be found?

i Learn more at jrcc.org/ShabbatCandles

16

Pre-Holid

Find great Passover content for children at jrcc.org/Kids Enjoy a comprehensive guide and walk-through of Passover preparations (cleaning, selling chametz etc.) in the JRCC’s trilingual (Hebrew-RussianEnglish) Passover Haggadah. To receive a copy, contact our office.

We’re here to help The JRCC is here to assist with all your Passover needs. See the back page for a variety of JRCC Passover services being offered, including fully prepared Seder Plates and dinners to go. For assistance in making your Passover plans or any other assistance, visit jrcc.org/Pesach or contact the JRCC.

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The Passover Seder Chametz vs. Matzah Why is eating Matzah on Passover so fundamental? Chametz and Matzah are almost the same substance, containing the same ingredients of flour and water. The one key difference is that while Chametz bread rises, filling itself with hot air, the Matzah stays flat and humble. Chametz represents that swelling of ego, is the greatest form of enslavement. When we celebrate the Festival of Freedom, as Passover is also known, we disavow Chametz as a vehicle for eradicating ego. Because the only way to truly and freely connect to our Creator and to one another is with humility, to ensure our egos don’t get in the way.

When:

Saturday March 27 and Sunday March 28, after dark.

How:

Follow your Haggadah step-by-step and have a great time!

i The JRCC Haggadah has a very informative introduction with clear explanations and instructions about the Seder. To prepare, you can also visit jrcc.org/Seder before the holiday for fascinating articles, useful information, and practical tutorials.

No Chametz

The Seder in Short

The Torah forbids us to own or possess any Chametz throughout the week of Passover. Here are the basic steps to getting rid of Chametz:

The Passover Seder contains the observance of many biblical and rabbinical mitzvot, including: eating matzah, eating maror (bitter herbs), drinking four cups of wine, relating the story of the Exodus to our children, and reclining as a symbol of freedom.

CLEAN IT When: In the weeks preceding Passover Thoroughly check and clean any place in your home, office or car that might possibly contain traces of food.

SELL IT When: by Thursday, March 25 at 9pm The non-perishable Chametz products you want to store and keep for after Passover should be sold so they are not technically in your possession for the duration of the holiday. See page 18 or visit jrcc.org/sellchametz.

SEARCH FOR IT When: Thursday, March 25, after dark Search for crumbs and remnants of Chametz that may have escaped your clean-up operation. A special blessing is recited before the search, you can find it in your Haggadah (JRCC Haggadah page 2).

BURN IT When: Friday, March 26, before 12:20pm.

Burn the Chametz you found during the search.

STOP EATING IT When: Shabbat, March 27, before 11:16am After this time, you can no longer eat any Chametz. Any Chametz left over should be disposed of.

NULLIFY IT When: Shabbat, March 27, before 12:19pm.

Nullify any Chametz in your property that may have been overlooked by reciting a unique passage, which can be found in your Haggadah (JRCC Haggadah page 3).

i Learn more about the prohibition of possessing Chametz and lots of resources for all the above at jrcc.org/chametz.

The most essential parts of the Passover Seder are: 1.

Telling the Story of the Exodus

2.

Eating the Matzah (27 grams)

3.

Eating the Maror bitter herd (18 grams)

4. Drinking the Four Cups of Wine 5.

Feeling Free – reclining consuming the wine and Matzah

6. Celebration and gratitude to G-d

The Seder Plate The Seder table is home to a group of items not usually found in the same place at the same time. These symbolisms are ways of remembering and commemorating the Egyptian Exile and Exodus. On their own they don’t seem to contain any personal relevance to our lives today. The great Kabbalist Rabbi Isaac Luria (known as the Arizal) explains that the ten items of the Seder Plate reflect the structure of human consciousness, which is composed of ten dimensions – three intellectual faculties and seven emotional ones. Just as a plate is a vessel for what it holds, the Seder Plate is the channel through which we can personalize and internalize the depth of the Passover Seder and the message of freedom into the different parts of our being.

© 2021 Exodus Magazine, a project of Jewish Russian Community Center of Ontario.

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

March 2021

exodusmagazine.org

17

Passover Seder Insights

Follow your Haggadah for the detailed step-by-step. Below are some insights and inspiration.

From Chaos to Order

The phrase “Passover Seder” is actually an oxymoron: The word “Passover” means to skip, to pass over. The word “Seder” means order. So the Passover Seder is actually about bringing chaos into order. The supernatural nature of the Passover energy, reflected in the astounding miracles that accompanied the Exodus, seems somewhat out of reach, disconnected from our lives today. The fifteen steps that comprise the order of the Passover Seder are designed to bring that lofty energy down to earth so that we can assimilate it into our minds, hearts and lives as we are today – empowering us to live a life that is both supernatural and grounded at the same time.

Go Matzah!

Matzah is the most basic icon of the festival of Passover, which is actually called “The Festival of Matzahs” in the Torah. The Sages give it different names, which can even seem in conflict with one another: “The Bread of Affliction,” “The Bread of Poverty,” “The Bread of Humility,” “The Bread of Instruction,” “The Bread of Faith,” “The Bread of Healing.” The element that ties all of these together is faith – the faith to persevere through adversity, the faith to experience gratitude for the goodness that comes after, and the deep faith to recognize the benefits that emanate from the challenge itself.

Three Reasons for Three Matzahs 1.

The three intellectual faculties: Combine intellectual and emotional slavery with Divinely inspired faith, and you have the spiritual recipe for freedom.

2.

The three tribal categories of the Jewish people: Kohens, Levites and Israelites. The greatest strength comes from unity, and encapsulates freedom when it also appreciates diversity.

3.

The three Patriarchs: Abraham, Isaac and Jacob, and their respective divine attributes of kindness, discipline and harmony.

Why be Bitter?

The bitterness of Egypt is brought to the table with Maror, the bitter herb – usually a mixture of horseradish and romaine lettuce. The lettuce is not actually bitter, but has a bitter aftertaste. The initial stages of exile and enslavement are often benign and even pleasant.

Eventually, the lack of freedom and the injustices of life in shackles become overwhelming. In the end we realize that the purpose of hardship is to imbue us with greater strength and depth.

i Online Hagaddah at jrcc.org/Haggadah 18

The 4 Cups as 4 Steps of Freedom

Like every meaningful journey in life, the journey to freedom is comprised of different stages, levels and dimensions. The Four Cups of wine consumed during the Seder celebrate the stages of our Exodus and Redemption, and are connected with the four phrases of redemption mentioned in the Torah regarding the exodus from Egypt.

The First Cup: “I will release you.” The physical removal from servitude. The first step is to get away from the source of oppression.

The Second Cup: “I will save you.” The freedom from intellectual and spiritual slavery. After you get yourself away from oppressive force, you need to remove the oppression from within you.

The Third Cup: “I will liberate you.” The creation of a people in a permanent state of freedom. After eradicating the oppressive force, you can now work on becoming immune from it altogether, erasing even the possibility of it taking hold.

The Fourth Cup: “I will take you unto Me as a nation.” After mastering the first three stages to get to a state of “freedom from,” it is now time to define life on your terms, to be true to yourself, your true self, and live up to your inner calling and spiritual destiny.

Sale of Chametz Form SUBMIT BY: THURSDY, MARCH 25, 2021 AT 9PM Sell your chametz online at jrcc.org/sellchametz I (We): _______________________________________________________________ FULL NAME(S)

[Head(s) of the Household] Hereby authorize Rabbi Yoseph Y. Zaltzman to dispose of all chametz that may be in my (our) possession wherever it may be — at home, at my (our) place of business, or elsewhere — in accordance with the requirements of Jewish Law as incorporated in the special contract for the sale of chametz. _______________________________________________________________ HOME ADDRESS _______________________________________________________________ BUSINESS ADDRESS _______________________________ SIGNATURE

_________________ DATE

_______________________________ SIGNATURE

_________________ DATE

Nissan 5781

The Intermediate Days When: Monday, March 29 to Friday, April 4.

Chol Hamoed (literally, “the weekday of the holiday”) refers to the “intermediate period” of the festivals between the beginning and ending holy days. These days are a fusion of the mundane (“chol) and the sacred (“moed”). These are not holy days like Shabbat and Yom Tov during which work is prohibited, yet they are still festival days that are observed with limited work restrictions.

The general idea is to minimize work and as to maximize the holiday celebration – a time to reflect, connect, and celebrate. Be Merry – it’s a week‑long festival! Try to drink wine and eat Matzah each day.

Counting the Omer When: Each evening after dark, for 49 days, starting Sun, March 28.

The counting of the Omer leads up to the holiday of Shavuot and the giving of the Torah on the fiftieth day. The 49 days embody the 49 steps of self‑improvement. i Learn more about this Mitzvah at jrcc.org/omer

i Learn more about Chol Hamoed at jrcc.org/CholHamoed

Yizkor When: Sunday, April 4.

Yizkor is the remembrance prayer for departed loved ones, where we implore G‑d to remember the souls of our relatives and friends that have passed on. The main component of Yizkor is our private pledge to give charity following the holiday in honor of the deceased.

By giving charity, we are performing a positive physical deed in this world, something that the departed can no longer do, especially if our goods deeds emulate theirs. Yizkor renews and strengthens the connection between us and our loved one, brings merit to the departed souls, and elevates them in their celestial homes.

All Night Learning When: Friday night, April 2 - the 7th night of Pesach.

It is customary to remain awake all night until dawn, studying Torah, in commemoration of the great miracle of the Splitting of the Sea, which occurred at dawn on the Seventh Day of Passover.

The Feast of Moshiach When: Sunday, April 4, in the afternoon.

Yizkor Card q Yes, I want the name(s) of my relatives / friends to be mentioned during the Yizkor Service and for the card to be places on the wall during services. Please, fill in clearly and submit by March 25, 2021: NAMES OF THE DECEASED Name: __________________ Mother’s Name: __________________ Name: __________________ Mother’s Name: __________________

On this final day of Passover we strive for the highest level of freedom, and focus on the Final Redemption. Following the Baal Shem Tov’s custom, we end Passover with “Moshiach’s Feast” — a festive meal complete with matzah and four cups of wine, during which we celebrate the imminent arrival of Moshiach. This unique experience begins before sunset and continues until after nightfall.

i Learn more at jrcc.org/MoshiachFeast From Exodus to Exodus

_______________________________________________________________ NAME

The eighth day of Pesach is traditionally associated with our hopes for the coming of Moshiach, and the Feast of Moshiach is intended to deepen our awareness of Moshiach and enable us to integrate it into our thinking processes. The idea of Moshiach may sometimes seem unfathomable. The same was true for our ancestors who were enslaved physically and mentally in Egypt. They were stuck.

And just as the miraculous events of the Exodus awakened them into freedom, so too we will be awakened by miracles. One way to get there is to internalize the idea, to learn about it, visualize and make it real. As the Rebbe teaches, when we open our eyes in this way, our awareness itself makes it real. i Learn more at jrcc.org/Moshiach

___________________________ __________________________________ PHONE EMAIL

Next Year in Jerusalem!

Name: __________________ Mother’s Name: __________________ Name: __________________ Mother’s Name: __________________ In memory of my family / friend I make the following donation: q$18 q$25 q$36 q$54 q$100 q$180 qOther:$_________ YOUR INFORMATION

_______________________________________________________________ ADDRESS qCheque enclosed or qPlease charge my credit card: 1Visa 1Master Card 1AmEx Card No: ___________________________ Exp. Date: ________________

March 2021

Signature: ____________________

The question is obvious: Why next year? Why not this year in Jerusalem? The intent is not that we should wait until next year to be in Jerusalem. At the conclusion of the Passover Seder we are asking to be immediately redeemed, right now, so that next year we can celebrate Passover in the Holy Temple in Jerusalem.

Passover concludes at 8:32pm on Sunday, April 4.

Wait one hour before using Chometz.

exodusmagazine.org

19

SHARE THE JOY! the ex odus ma g azine sim cha sectio n

MAZEL TOV!

IT’S A BOY!

to

Miles Gideon Levy Ben Feldman Yonathan Margulis Samuel Leib Okorofsky

Michael & Tsila Feldman On the birth of their son

IT’S A GIRL! Elianna Yael Buriev Adaya Maghadam

ENGAGEMENT!

May it be G-d’s will that you raise him and enable him to attain Torah, marriage and good deeds amidst prosperity.

With best wishes, the JRCC Rabbi & Staff

Zeev Sufrin & Rose Eidelman

MARRIAGE! Yosef Katanov & Ninetta Sheivis Wishing you much health, happiness and nachas, from the rabbis of the JRCC Rabbi Yoseph Y. Zaltzman (Senior Rabbi) Rabbi Levi Blau, Rabbi David Davidov, Rabbi Chaim Hildeshaim, Rabbi Levi Jacobson, Rabbi Shmuel Neft, Rabbi Avraham Weinstein, Rabbi Avrohom Yusewitz, Rabbi Avrohom Zaltzman, Rabbi Mendel Zaltzman, Rabbi Yisroel Zaltzman

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Nissan 5781

Еврейский Центр Русскоязычной Общины Онтарио • Jewish Russian Community Centre of Ontario

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Our Deepest Sympathies to the families of: Bernshtein Vera Dvora Cohen Alexander Cohen Steven Ralf Shalom Reuven Dudelzak Leonid Gauberg Elvira Ginzburg Mikhail Glozman Riva Gourdgji Pavel Pinchas Kachka Golda Lipovetsky Michael Luner Genia Merovitch Marcus Matityahu Yacov Okun Taiba Potchtar Alex Saya Rabbi Proff. Cohen Eli Chaim Eliyahu Rabi-Hadjibekov Ziva Zoya Sherman Arkady Avraham Shingait Vladimir Skvartchak Vladimir Solomon Chaim Asher Zelig Vilensky Raya Weis Rosie Raizel Zlatin Maria Zlatogorov Sofia From the rabbis of the Jewish Russian Community Centre Rabbi Yoseph Y. Zaltzman (Senior Rabbi) Rabbi Levi Blau Rabbi David Davidov Rabbi Chaim Hildeshaim Rabbi Levi Jacobson Rabbi Shmuel Neft For all yourRabbi familyAvraham bereavement needs (funeral, Weinstein unveiling, kaddish services, shiva, yahrzeit and Rabbi Avrohom Yusewitz memorial plaques) the JRCC rabbis are here to Rabbi Avrohom Zaltzman assist you, 24 hours a day. Services available Rabbi Mendel Zaltzman in Russian, Hebrew, English and Yiddish.

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Nissan 5781

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WHY EVERYONE NEEDS A CERTIFICATE OF JEWISH IDENTITY

OSCAR YOLLES

1. Confirmation of Jewish Identity is needed throughout life for school registration, weddings, burials and variety of events.

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Instead of going through the process of proving your Jewishness each time, all you need to do is present your signed Certificate of Jewish Identity.

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Just like it’s best to always have a valid passport so you can travel when you

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Bring nonperishable kosher for Passover products to our head office or any other locations

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A Genealogical Family Tree is also available as part of this service.

Because proof of Jewish identity is an essential service, it is provided free of charge by the JIVS to the Russian Jewish community in Ontario. Suggested donation to cover research and administrative costs is $250 per applicant. A donation in any

YOU CAN

HELP 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.

March 2021

For charity box pickup or drop off call 416-222-7105 or email jrcc@jrcc.org

for more info contact ariel.zaltzman@jrcc.org or 416-222-7105 Ext. 225 www.jrcchebrewschool.org

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PESACH

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More info at: WWW.JRCC.ORG/PESACH