Exodus Magazine - Febuary 2023

5 | JEWISH SOUL

The Nature of Growth

The proof of a living tree is in its continuous growth,and the purpose of a tree is to produce good fruit,and the fruit of fruit, of the highest possible quality and quantity.

— From the Rebbe's letters

6 | MADE YOU THINK

Nature: To Master or to Serve?

Grappling with the challenging notion of humans as divinelyordained owners and subduers of the earth, we come face to face with the fundamental questions of our place in the Universe.

— by Jonathan Sacks

7 | JEWISH THOUGHT Leaders and “Leaders”

How could one of the greatest men to ever live be the most humble? This quality is found in true Jewish leaders throughout the centuries – up to and including Moshiach.

— by Yoseph Janowski

think! again.

8 | JEWISH THOUGHT Environmental New Year

Long before Earth Day and Arbor Day, the Jewish calendar honors Tu BiShvat, the 15th of Shvat as the day that marks the beginning of a “New Year for Trees.”

— by Simon Jacobson

10 | LIFE ON EARTH

Ten Thoughts Most Relevant for Today

Of all the tens of thousands of pages and hours of audio/video of the Rebbe's teachings, here are ten points the Rebbe gave us that are of burning relevance today

— by Tzvi Freeman

18 | PERSPECTIVES The Evolution of Tu Bishvat

It seems as if half the people think one way, the other half think the opposite, with a clear line between them – those who are right and those who are wrong. What happened to the nuances?

— by Adin Even Yisrael Steinsaltz

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Once upon a time, we experienced miracles as supernatural phenomena that were literally out of this world, blowing away the natural order and leaving an unmistakable and permanent mark on all who experienced them. The advantage of these miracles is the immutable character of the revelation; we have no option but to attribute a phenomenon that defies the laws of nature to the Creator; the only One who can break the rules is the One who made them. The exodus from Egypt, the splitting of the Red Sea, and the mysteries of the Temple are distinctly G‑dly in the manner and quality of their manifestation.

On the other hand, some miracles are experienced as intra natural where the phenomenon may be equally awesome, yet it conforms to the rules of the natural world. As a result, we can attribute the phenomenon to any number of causal factors, and we can deny its purpose or divine source. Improbable military victories, the story of Purim, and the power of healing are all miracles that, although they go against the grain, are still within the general realm of nature and can be easily explained using the physical parameters that define them.

It seems that the open, revealed miracles, the ones that are totally outside of nature, contain an incomparably greater spiritual quality. It is these miracles that imbue us, and the world around us, with a powerful and immediate sense of humility and make the presence and omnipotence of G‑d known in a very obvious way; they transport us out of the confines of everyday life and put us face to face with the truth. By contrast, the types of miracles that are garbed within natural phenomena seem to serve no greater purpose than to change gears and hasten the turning of the cogs that dictate the pace of history; because they don’t disrupt the natural order, they can pass undetected under our spiritual radar – even of those who are attuned to such things.

However, when an event is obviously supernatural, it doesn’t have a lasting impact; it necessitates that nature be temporarily set aside or distorted, but not actually transformed. When, on the other hand, events unfold in a way that maintains the natural

order, rebelling from within, then nature itself is forced to take on a supernatural persona without divesting completely from its usual course. Thus, the nature of nature is transformed; instead of nature grudgingly stepping aside so that the divine will can have its way, nature itself changes in order to fulfill the divine will.

Human life operates under a similar dichotomy. On the one hand, we can experience moments of tremendous inspiration that push us to do things that we otherwise wouldn’t consider possible. At these moments, our awareness of the self, knowledge of the divine, sense of purpose and vision of the objective we want to accomplish are heightened to the point that they overwhelm our usual inhibitions. But as the inspiration fades so does the resolve; because we cannot integrate the height of the inspiration into our being, it remains disconnected from it. If, on the other hand, the motivation comes from a more practical, down to earth process of self improvement and consciousness, then the resulting resolve is integrated into our being and becomes second nature; though the inspiration is not as high and the change less perceptible, our actual human nature changes, and the change has a lasting effect on who we are. For now, spiritual ecstasy and pragmatic self improvement each have their distinct time and place within the mosaic of human experience. In the future, with the coming of Moshiach, we will be able to experience the advantages of both lifestyles simultaneously. We will have the tremendous high of supernatural inspiration, but we will also be able to appreciate it to the extent that it can be internalized and lead to permanent change; we will experience miracles that operate within the natural order and transform it, but at the same time contain the quality of revelation now reserved for metaphysical phenomena. Because it will be an era in which peace will reign, including peace between concepts that are now paradoxical, we will be able to have our cake – the beauty and inspiration of spiritual transcendence –and eat it – the transformation that comes about through practical, down to earth integration.

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The NaTure of GrowTh

From

It is in the nature of a human being, as created by G‑d, that anything encountered on a regular basis – or even not so frequently but in conjunction with other things and not as the centerpiece – will not command special attention, however important the thing is in itself.

When, on the other hand, something stands out as something of primary importance and, in addition, is presented with appropriate emphasis, then one’s attitude and response are altogether on a different level.

One important subject that has been spoken of in the past, but perhaps without emphasizing its significance in day to day life, is the following:

To make and upgrade every Jewish home as a mini Temple or small sanctuary, to reflect fully the inner purpose of G‑d’s command and promise: “Let them make Me a Sanctuary that I may dwell in the midst of them.” Our Sages explain that the text does not say, “in the midst of it” (singular, referring to the Sanctuary), but “in the midst of them,” (plural), meaning, in the midst of the makers of the Sanctuary, i.e. in the heart and soul of every Jew, man and woman, and within every Jewish home.

Plainly stated: This is to urge all Jews most earnestly to make G‑d’s request to dwell in their midst the primary concern in their everyday life, with total dedication, in thought, speech, and deed, to realize its fullest potential.

More precisely and specifically: The small sanctuary in the heart and in the home of every Jew should in all respects reflect, as it were, the Holy Temple, which comprised within itself the source and reality of the Three Pillars on which the entire world is based: Torah, Avodah (prayer), and Gemilus Chassodim (good deeds).

Torah is emphatically represented in the first of the specified details of “Make Me a Sanctuary,” namely the Ark in which the Tablets of Testimony (with the Ten Commandments) were to be kept in the Holy of Holies. It was further underscored when, immediately after the Written Torah was completed, the Torah Scroll was placed beside the Ark in the Holy of Holies. Avodah—in the function of the Holy

Temple as “My house shall be called a House of Prayer,” and the “Gate of Heaven,” since all prayers are directed toward the Holy of Holies, and “ascend” to Heaven through it.

As the Rambam explains it, the Holy Temple was a House consecrated as the place where the offerings were offered to G‑d; and the inner content of an offering was to enable a Jew to come closest to G‑d through the vicarious experience of total “surrender” and self sacrifice to G‑d, the equivalent of which, in prayer is the surrender of one’s will to G‑d, with all one’s heart and soul.

Gemilus Chassodim is symbolically represented in the second specified item of the sacred furnishings of the Sanctuary, immediately following the Ark (with its details), namely, the Table of the Showbread, since the Holy Temple was the place from which G‑d dispensed all His acts of kindness “from His full, open, holy and ample Hand” for the entire world, and for Jews in particular.

*

Inasmuch as G‑d demands of humans no more than it is humanly possible to achieve, it clearly follows that what He demands

of a Jew, man and woman, is well within their capacity to carry out. G‑d does expect, however, that everyone should utilize one’s capacities in the fullest measure. Especially, in light of the well known Rabbinic saying that G‑d has not created anything in vain; hence He expects that the capacities—which He bestows —should be fully utilized.

These include also the capacities which a Jew receives from G‑d to carry out His imperative “to upgrade all things of holiness,” i.e. never to be satisfied with the present state, however satisfactory it be, but to proceed from strength to strength, rising ever higher and higher from time to time and from day to day, in all aspects of goodness and holiness.

* * *

Herein also lies the connection with the New Year For Trees, with its message in light of the Torah stating that a “human being is like a tree in the field.” The proof of a living tree is in its continuous growth, and the purpose of a tree is to produce good fruit, and the fruit of fruit, of the highest possible quality and quantity. This is what G‑d demands of an individual: that he should strive to grow steadily in all areas of the good, which come under the heading of, and are connected with, the Three Pillars, Torah, Prayer, and good deeds.

And inasmuch as all these matters are connected with G‑d, the Infinite One blessed be He, they, too, are infinite, so that there is always room to do more and better. Here again, as mentioned, above, G‑d provides all the necessary capacities to add and improve; and, moreover, to act and achieve all these objectives with joy and gladness of heart. EM

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the Rebbe's Letters

NaTure: To MasTer or To serve?

Sacks

Grappling with the challenging notion of humans as divinely ordained owners and subduers of the earth, we come face to face with the fundamental questions of our place in the Universe and our responsibility for it. A literal interpretation suggests a world in which people may cut down forests, slaughter animals, and dump waste into the seas at their leisure, much like we see in our world today.

On the other hand, as Rav Kook, first Chief Rabbi of Israel, writes, any intelligent person should know that Genesis 1:28, “does not mean the domination of a harsh ruler, who afflicts his people and servants merely to fulfil his personal whim and desire, according to the crookedness of his heart.” Could G‑d have really created such a complex and magnificent world solely for the caprice of humans?

Genesis chapter 1 is only one side of the complex biblical equation. It is balanced by the narrative of Genesis chapter 2, which features a second Creation narrative that focuses on humans and their place in the Garden of Eden. The first person is set in the Garden “to work it and take care of it.”

The two Hebrew verbs used here are significant. The first – le’ovdah – literally means “to serve it.” The human being is thus both master and servant of nature. The second – leshomrah – means “to guard it.” This is the verb used in later biblical legislation to describe the responsibilities of a guardian of property that belongs to someone else. This guardian must exercise vigilance while protecting, and is personally liable for losses that occur through negligence. This is perhaps the best short definition of humanity’s responsibility for nature as the Bible conceives it.

We do not own nature – “The earth is the Lord’s and the fullness thereof.” (Paslms 24:1) We are its stewards on behalf of G‑d, who created and owns everything. As guardians of the earth, we are duty bound to respect its integrity. The mid 19th century commentator

Rabbi Samson Raphael Hirsch put this rather well in an original interpretation of Genesis 1:26, “Let us make the human in our image after our own likeness.” The passage has always been puzzling, since the hallmark

of the Torah is the singularity of G‑d. Who would G‑d consult in the process of creating humans?

The “us”, says Hirsch, refers to the rest of Creation. Before creating the human, a being destined to develop the capacity to alter and possibly endanger the natural world, G‑d sought the approval of nature itself. This interpretation implies that we would use nature only in such a way that is faithful to the purposes of its Creator and acknowledges nature’s consenting to humanity’s existence.

The mandate in Genesis 1 to exercise dominion is, therefore, not technical, but moral: humanity would control, within our means, the use of nature towards the service of G‑d. Further, this mandate is limited by the requirement to serve and guard as seen in Genesis 2. The famous story of Genesis 2–3 – the eating of the forbidden fruit and Adam and Eve's subsequent exile from Eden – supports this point.

Not everything is permitted. There are limits to how we interact with Planet Earth. The Torah has commandments regarding how to sow crops, how to collect eggs, and how to preserve trees in a time of war, just to name a few. When we do not treat Creation according to G‑d’s will, disaster can follow.

We see this today as more and more cities sit under a cloud of smog and as mercury advisories are issued over large sectors of our fishing waters. Deforestation of the

rainforests, largely a result of humanity’s growing demand for timber and beef, has brought on irrevocable destruction of plant and animal species.

We can no longer ignore the massive negative impact that our global industrial society is having on the ecosystems of the Earth. Our unbounded use of fossil fuels to fuel our energy intensive lifestyles is causing global climate change. An international consensus of scientists predicts more intense and destructive storms, floods, and droughts resulting from these human induced changes in the atmosphere. If we do not take action now, we risk the very survival of civilization as we know it.

The Midrash says that G‑d showed Adam around the Garden of Eden and said, “Look at My works! See how beautiful they are –how excellent! For your sake I created them all. See to it that you do not spoil and destroy My world; for if you do, there will be no one else to repair it.” 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.

Jonathan

Leaders aNd “Leaders”

What is the nature of a leader? The prophet Daniel, near the end of his book, foretells about a king who places himself above everyone else. He would go on to conquer many lands, but ended up utterly alone. He would end up selling conquered land for a pittance, and would precipitate tremendous sorrow for the Jewish people.

It is possible Daniel was prophesying about the infamous Napoleon Bonaparte. Napoleon was an egoist who cared only about himself. He conquered much of Europe, but eventually was defeated and exiled to a distant island. He sold one third of what would become the United States for just fifteen million dollars. And his ideology of "enlightenment" led to the assimilation of vast numbers of Jews. Napoleon, by all objective standards, was full of himself.

Moses, on the other hand, was an entirely different kind of leader. He was filled with the Divine, entirely humble – "the humblest person on earth," as the Torah attests. How could one of the greatest men to ever live be the most humble? The Rebbe explains that Moses lived with the belief and awareness that everything emanates from the Divine – including all of one’s talents and life circumstances. Moses was keenly aware of his own greatness, but he knew they were all G‑d given. As such, any person who was born with the same gifts and privileges as he would be equally great, if not better. And as a result of this worldview, he was able to appreciate and love every individual, without judgment. He constantly stood up to defend them, patiently guided them, faithfully led his people out of slavery, brought them close to G‑d at Mount Sinai, taught them G‑d's Torah, led them to the border of the promised land. In a sense, we owe all of Jewish history and where we are today to the unprecedented level of humility embodied by Moses.

This quality is found in true Jewish leaders throughout the centuries, the “Moses” of each generation. The spirit of Moses rests with every Jewish leader throughout the generations – up to and including Moshiach.

The spark of Moses, and the spark of Moshiach, is also found within each individual.

Leaders like Napoleon and others like him are in it for themselves, for their own needs, their own glory, their legacy. They want to lead as a way of overcoming their own sense of inadequacy, and seek to remake the world in their image by imposing their ideology or will on the populace. True leaders, on the other hand, are reluctant to lead, because they are more interested in serving than leading. Moses was subservient to the Divine will, and sees his life as a vehicle to manifest the Divine will on earth. Any existence of his own, if there even is one, is secondary to that mandate. If he is thrust into leadership in order to accomplish it, then so be it. But he is not looking to lead.

It is precisely that transcendent sense of self, or of non self, that makes great leaders great. It’s what propels them to take risks and to rewrite rules, and thereby rewrite history, in pursuit of a higher calling. Moses risked his life by standing up to Pharaoh, the injustice of ancient Egypt, defending a fellow Israelite with his own body, and, in the ultimate test, standing “against” G‑d Himself when the Divine wrath threatened to annihilate the Israelites after the Sin of the Golden Calf. He chose to smash the holy tablets containing the Ten Commandments when their presence threatened the existence of the Israelites –because he saw them as even more precious, the children of G‑d. Because that’s how G‑d

sees it. His extreme humility allowed him to see everything through the prism of the Divine, and to think, feel and act accordingly.

It is interesting that all of this greatness and extreme form of humility, was literally born in Egypt, in slavery. The greatest light emanates from the darkness, and so the darkest circumstances can serve as a catalyst for tremendous light.

This is what the Rebbe, another great leader and the Moses of our time, told Benjamin Netanyahu when he was preparing to commence his role as Israel’s ambassador to the United Nations in 1984. Specifically, the Rebbe told him that he should be aware of the fact that he is entering a house of darkness. But, at the same time, he should know that when one holds up a candle in a dark place, the light can be seen from very far away. Thus the darkness becomes an advantage, enabling the illumination of the entire world.

Just as we witnessed G d's tremendous kindness and miracles throughout our nation's history, up to and including the present day, we trust that we will continue to see wonders and miracles. And we will soon reach that time when “G d will illuminate for us,” and we and our children will live in a world of light and goodness. EM

Yoseph Janowski lives in Toronto, Canada.

Yoseph Janowski

eNviroNMeNTaL New Year

Simon Jacobson

With all the talk about environmental protection, who was the first to actually celebrate nature with a special holiday?

Long before Earth Day and Arbor Day, the Jewish calendar honors Tu Bishvat, the 15th of Shvat as the day that marks the beginning of a “New Year for Trees.” This is the season in which the earliest blooming trees in the Land of Israel emerge from their winter sleep and begin a new fruit bearing cycle.

We observe Tu Bishvat by eating fruit, particularly from the kinds that are singled out by the Torah in its praise of the bounty of the Holy Land: grapes, figs, pomegranates, olives and dates. On this day we remember that “Man is a tree of the field” (Deuteronomy 20:19) and reflect on the lessons we can derive from our botanical analogue.

Appreciating the Divine in everything around us – especially the habitat that provides us sustenance and allows us to live – is the essence of the entire purpose of existence.

Rabbi Joseph Isaac writes in his memoirs: One day in the summer of 1896, my father took me for a walk in the fields. The crops were ripening. A light breeze moved through the sheaves, eras of corn nodded and whispered to each other. My father said to me: “see my son – Divinity! Each movement of every ear of corn, and of every tuft of grass, was anticipated in the principal thought of the cosmic primordial man.” (to simplify, maybe we should just say: is part of G‑d’s master plan).

We had gone into the forest, and I, absorbed in our conversation, stirred by the sound of my father’s voice and the purity of his words, had distractedly broken off a leaf from a tree and was holding it in my hand, tearing it to bits and dropping the pieces to the ground.

My father said: ‘The holy Ari used to say, apart from the fact that every leaf of a tree is a creature that has in it divine life, and was created by G‑d for some predesigned purpose, there is also contained in every leaf a spark of some soul that has descended to this world in order to be redeemed.

“And now, regard how careful a man must be in this world, whether awake or asleep.

See, even now, as we were speaking about divine providence, you absentmindedly plucked a leaf , held it in your hand, tore it into little pieces, and scattered the pieces to the ground. Should one regard the G‑d’s creations so lightly? The Creator wrought this creation too for some purpose, there is divine life in it. Within its own body is contained its own life. In what way is the ‘I’ in the leaf less than your ‘I?’ Yes, there is a great difference. The leaf is in the category of the vegetative world, and you in the category of the ‘human.’ But everything created has its own end, and its divine obligation to accomplish something in the world.”

Sensitivity is not arbitrary. Some of us are sensitive only to certain people and at certain times. It is not uncommon to find executive sharks that are merciless in their business dealings, while behaving like gentle lambs with their own children and families. Not to be outdone, there is also the parent that for some reason demonstrates more love to strangers than to his or her own children. Then, there is “seasonal” sensitivity, displayed only at particular moments, when

convenient or just at the whim and mood of the bestower happening to be in a benevolent frame of mind.

Any sensitivity, especially in our harsh world, is always welcome. But true sensitivity is one that is not compartmentalized. Because sensitivity driven by personal interest can, and inevitably will, always be arbitrary. If you are sensitive on your own terms, then who is to say when those terms will dictate turning against a loved one? If you are insensitive to some people or in some situations and times, you ultimately will be –if and when it suits you – insensitive to other people, situations and times.

During World War II unspeakable evil was perpetrated against humans while the same barbarians – no need to mention them by name – legislated extreme measures of empathy to… dogs and cats.

Sensitivity is a state of being, not an act. A noun, not a verb. A sensitive person is sensitive all the time (even asleep), to all people and in all situations.

Man is a tree of the field. The New Year of Trees makes us aware of our intimate

dependence and integral connection with the “field” (world) in which we live. And thus, the profound sensitivity to all that grows and all that breathes around us.

The only reason, the Torah teaches, we may consume or use elements of nature for our personal needs, is not because we have a right to them, but because we have the responsibility and privilege to refine, elevate and perfect the environment. We have this right only when we use nature for positive and constructive ends, to civilize and enhance the world, morally and ethically, for good and holy purposes. If we don’t, we do not have the right to even touch any part of the environment.

Man is a tree of the field. The New Year of Trees teaches us that life consists of two elements: Man and the field (universe). Man is the subject. The universe is the object. A human being takes an object of the universe, say an apple off a tree, and eats it. He can use the energy from this food for destructive purposes; he can use it neutrally, for optional acts; or—and this is its purpose—use it towards constructive ends. We have the

power and dominance over nature; we have the ability to destroy it, maintain its neutral state, or elevate it.

Our sages state two reasons why the human, the crown jewel of creation, was created last, after all other creatures. One reason is because you first set the table and then invite your special guest to dine. The second reason, which seems to contradict the first, is that if the human being misbehaves and transgresses, he is told that even the lowly insect preceded his creation. How do we reconcile the two? Depending on our own behavior, we determine which one we are: the special guest or inferior to the insect. The human race was given free choice. As the universe’s crown jewel, we can either elevate the universe by lifting our environment to a greater place; or if we are destructive, and act out of sync with the Engineer’s plans, then, as the Chassidic saying goes, the “cobblestones cry out: what right do you have to walk on me?” We have become inferior even to an insect, which has not digressed from its purpose.

We are all responsible for the environment

around us. We have no right to hurt or damage any object in this universe, from the largest animal to the smallest insect, from the mammoth to the microscopic components of nature. Everything was created for a purpose and we are responsible to care for and protect every part of existence, whether it is human, animal, vegetable or mineral. Moreover, we are responsible to help it reach its fullest potential in realizing the purpose of its creation.

Responsibility for our universe is a great gift. It is the gift of being active participants in the dynamic unfolding of the world’s destiny.

So we have one day in the year when we are asked to think not about ourselves but about the trees and vegetation around us. This requires humility and discipline. With all our preoccupations, it may seem trivial to “stop and smell the roses,” but in return we develop a deeper sensitivity to every thing, every one and every moment – even to ourselves.

Man is a tree of the field. Appreciating the environment is not merely a crusade and another cause; it reflects awareness of the Divine in all. In makes us more cognizant of every detail in life. How one virtuous deed affects the delicate balance on which the fate of the world hangs. You can have a positive impact on every person you meet and on every space you travel through. One act can save a life, and a life is an entire universe.

In our complicated and troubling world – a spiraling economy, leaderless leaders, global anxiety, a nervous sense of inevitability –it’s good to step back and remember our symbiotic relationship with nature; our roots embedded in the fields of earth. We must take responsibility for each other. We are all that we have. And G‑d.

It can be very healing to lift our eyes to heaven, look at the trees around us, peer inside the tree that is man, and bid them a Happy New Year. 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).

TeN ThouGhTs MosT reLevaNT for TodaY

Tzvi Freeman

Of all the tens of thousands of pages and hours of audio/video of the Rebbe's teachings, here are ten points the Rebbe gave us that are of burning relevance today:

GET DOWN TO EARTH

The purpose of all mysticism, spirituality and religion is to bring those lofty matters down to earth so that they will heal our world.

No teaching is so profound as to have no impact on everyday human life, no activity is so holy as to absolve any person from this mission, and no human is so spiritual as to have no duty towards fellow human beings.

On the contrary, the higher, and more holy or spiritual a thing is, the further it must travel downward to find its true purpose.

THE WORLD IS A PRECIOUS GARDEN

A human being must know that this world is not a lawless jungle, but G‑d’s precious garden, and we are its gardeners.

There is a purpose to being here, and we are all essential players in that great mission. If we find something that is not the way it should be, it is up to us to fix it.

Each one of us is the fulcrum of the world, and the entire world is held in balance by our deeds. Every deed, every word and every thought counts, and any one small action can tip the entire world towards the side of good.

G‑d cares.

WE ARE NOT ALONE

A Jew has a responsibility to touch and uplift every person in his or her world.

For centuries, a Jew would dare not interfere with a non Jew’s way of life. Today, as we approach the messianic era, the situation has changed. In many countries, Jews are respected, as are Jewish ideals.

In such a world, Jews cannot divorce themselves from their neighbors, their communities or the nations in which they live. Talk with your neighbor, your business associates, your colleagues. Speak not as a preacher, but as a friend. They will appreciate your words; they will love you for them.

Tell them that there is something divine about every human being, and therefore each one of us must act in a divine way, spreading

more good throughout the world and acting with honesty and moral integrity. Speak not once, not twice or three times, but many times, in words that will reach their heart.

PASS DOWN YOUR IDEALS

A sustainable society is one that inspires its youth in its ideals. A society that does not do so is doomed to extinction because values that are not taught explicitly quickly disappear.

Jews have known this since our inception

as a People. Now it’s time to encourage the countries in which we live to do the same, and place the teaching of upright human values at the center of their education system.

EDUCATE THE WHOLE CHILD

Education must deal with the entire child— not just the child’s knowledge, but the child’s moral character and ideals.

We can’t afford to limit education to the acquisition of knowledge and preparation for

a career, or just “to make a better living.” “A better living” has to mean more to us than financial income. It has to mean a life that is rich in meaning and purposefulness. That translates into better living not only for the individual, but also for society as a whole.

An educational system must have a soul. Children are not computers to be fed a mass of informational data, without regard for their human needs for higher goals and ideals in life.

HEALTHY SOCIETIES ARE BUILT ON SOLID GROUND

A society can only be stable when its morals and values are founded upon a stable, unchanging base.

Firm, just and meaningful values demand a consciousness of an absolute frame of reference, also known as one G‑d. Without that frame of reference, morals are subject to the whims of every individual and the ever changing winds of social preference.

Without a concept of a divine oneness breathing within all the universe and every creature, providing meaning to each thing and purpose to every individual, there is no basis for honesty, equality, justice or human dignity.

When there are alternatives to that one reality, anything can be justified—as we saw in the Holocaust, when the most educated nation in the world rationalized and justified the most inhuman crimes.

WE MUST DO BETTER THAN INCARCERATION

The institution of the prison as we know it must be radically changed. No human being should be denied the privilege of making his or her unique contribution to society.

Justice is done not only by repairing damage to the victim but also by repairing the perpetrator, helping him become an upright, contributing member of society.

The principal focus must be the prevention of crime, through proper education and safeguards. The goal: Zero prisons, zero prisoners.

ONE MINUTE A DAY OF SILENCE

Every child and adult should have at least one quiet minute at the beginning of the day to think about the things that really matter: What are your values? Your priorities? What is this world about? Why were you put here? What does your Creator want from you?

This needs to be an integral part of the school day, at the very outset, so that the child will understand that it’s an essential habit, even more than reading and math.

The educators themselves should not tell the children what to think. For that, the students can speak with their parents and grandparents. Put the essentials of education back in the lap of those it belongs to.

SPEAK POSITIVELY

Our times demand that we use positive language even when describing and naming negative things (as long as this does not obscure matters) and to speak positively as much as possible.

Speaking positive words and thinking positive thoughts are keys to a happy, healthy life and society.

DON’T DEMONIZE, HUMANIZE! Always distinguish between the person and the behavior.

We were all created in the divine image, and you must seek that out within each person you meet. Speak to that spark inside, and the outer shell of behavior will melt before you.

There is no person from whom you cannot learn something that you could learn from no other person, for each person reflects the wisdom of his or her Creator in a unique way. Never demonize; always humanize. With love, caring and pleasant, peaceful means, far more can be accomplished than with ultimatums and demands. EM

future tense MOSHIACH MUSINGS

The Talmud states: “When you see the Land of Israel producing its fruit in abundance, you will know that the Redemption is near, and you have no clearer indication of the end of exile than this.”

This amazing statement is based on a verse in Ezekiel (36:8): “And you, mountains of Israel, bring forth your branches; ripen your fruit for my children, for they are coming home soon.” The Targum (an Aramaic translation commentary) translates the end of this verse as: “their day of redemption is close.”

The land of Israel yields its fruit only to its children, the nation of Israel. When we are in exile, the land refuses to produce. No other nation was able to make anything grow here. The Land of Israel was a desolate wasteland for 1,900 years. Only in the last 50 60 years, when Jews started returning to and cultivating the land, did it gradually start yielding produce, and now we have such abundance that we can export of fruits, vegetables, and flowers.

What can we do to help speed up the coming of Moshiach? We can make ourselves like trees:

A healthy tree continues to grow and grow. A healthy Jew must continuously grow spiritually. This is accomplished through studying Torah and performing mitzvot.

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.

The strength of the tree depends on how well it is rooted in the ground. The root of the Jew is his/her faith.

The beauty of a tree is the fruit it produces. Mitzvot and good deeds are our fruits.

Torah aNd aNiMaLs

Rabbi Yoseph Y. Zaltzman

QI find it interesting that one of the seven universal Noahide Laws in the Torah, which apply to all humanity, is the prohibition against eating the limb of a living animal. It seems like an odd choice for a rule to govern universal morality and human interactions, which is what the other six laws are about. What is the significance of this law, and what does this say about Torah’s view on cruelty to animals?

You are right that the law against eating the limb of a living animal does not seem to fit with the other six of the seven Noahide Laws: Do not worship idols; Do not curse G‑d; Do not murder; Do not steal; Do not commit adultery; Set up courts of justice.

How do you know that someone is truly a good person, and not just preaching? One test is to observe the way they treat subordinates. Someone who can show concern for those who are lower and more helpless than themselves is a person who is truly good.

And so, in formulating laws for all mankind, the Torah gives seven commandments that are considered seven categories of ethical behavior. The prohibition to steal includes all dishonest and unethical business practices. The outlawing of adultery encompasses all inappropriate relationships. And the ban on eating the limb of a live animal is a general law which commands us to be kind to animals. In fact, Jewish law prohibits inflicting unnecessary pain on animals.

These are not arbitrary categories of law. They cover the full gamut of moral obligation toward our fellow beings: respect for G‑d who is above us, respect for human beings who are equal to us, and respect for the animal kingdom beneath us. There is a clear hierarchy here. We are not equal with G‑d, and animals are not equal to humans. The myth of equality is necessary only to protect the weak in a world devoid of morality. But moral beings with a clear code of ethics can recognize the innate inequality of nature without exploiting it. Being higher means being more responsible. Nature is here to serve us, but we are here to serve G‑d, and that means treating all His creatures, equal or not, with respect.

The Babylonian Talmud relates the following: Rabbi Yehuda HaNassi was a perfect tzaddik, yet he suffered great pain. How did it begin? Through a deed of his. He was walking through the marketplace when a calf being led to the slaughter ran to him and hid under his cloak. He told the calf, "Go. For this you were created." That is when his suffering began. And it ended through another deed. His maid was sweeping the floor and found the young of a weasel nested beneath the boards. She began to sweep them away, when he stopped her. "It is written," he said, "that His compassion is upon all of His works." That is when his suffering ceased.

The Torah commands us not to cause unnecessary pain to any living being. No distinction is made whether that living being is a cow or a lizard or a fly. Rabbi Sholom Dovber of Lubavitch (the Rebbe Rashab) even once chided his son, the future Rebbe Rayatz, for tearing a leaf off a tree, saying, "What makes you think that the 'I' of the leaf is the lesser than your own 'I'?"

Even when it is deemed necessary to consume the life of another, there are rules. An empty minded person, the sages taught, has no right to eat meat. They also said to never eat meat out of hunger first satisfy the hunger with bread. A person who eats meat solely for his palate and for his stomach degrades both himself and the animal. But if it is "mindful eating" — eating for the sake of harnessing that animal's energies to do good; eating that lifts the animal into a new realm of being; eating to give at least as much to the animal as it gives to us — then it becomes a way of connecting with the Divine and elevating our universe. 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.

Рабби, затронув недавно тему о чудесах Ребе, мы получили многочисленные отклики, в которых читатели просят продолжения. Пожалуйста. Вот еще один рассказ. Еврейский бизнесмен по имени Макс Коэн жил в Англии в городе Манчестер. Он вел бизнес в странах Дальнего Востока. Однажды, как обычно, он планировал деловую поездку на Дальний Восток, в том числе хотел заехать в Бангладеш. Перед тем, как уже должен был отправляться, из новостей он узнал, что тропические ливни, обрушившиеся на Бангладеш, залили всю страну – случилось буквально наводнение. Он стал сомневаться в целесообразности поездки – путешествие могло обернуться серьезной опасностью. В то время брат его жены учился в Нью-Йорке в «Севен Севенти» у Ребе. Макс Коэн звонит шурину в Нью-Йорк и говорит: «Пожалуйста, пойди в воскресенье к Ребе (Ребе обычно по воскресеньям встречался людьми, которые выстраивались в длинную очередь) и спроси, имеет ли смысл мне ехать в Бангладеш, так как там идут непрекращающиеся ливни». Тем не менее, к поездке он был уже готов и решил, не теряя времени, из Манчестера отправиться в Лондон, откуда потом должно было начаться путешествие на Дальний Восток. По приезду в Лондон он связывается с шурином, чтобы узнать информацию от Ребе. «Ребе ответил, - сказал шурин, - что ливни уже закончились, и ты не только можешь, но и должен ехать в поездку. Ребе дал мне для тебя доллар»... The article above is excerpted from the Russian edition of Exodus Magazine. To subscribe, please visit exodusmagazine.org or call 416.222.7105.

The Chabad festive day of the 5th of Tevet, which celebrates the day the US Federal Court ruled in favor of Chabads ownership of a priceless library of Chassidic manuscripts. Learn more at jrcc.org/5tevet. To celebrate the occasion, the a farbrengen gathering was held on December 29 at the JRCC of Willowdale & the City, which also commemorated the arrival of Rabbi Yoseph and Rebbetzin Chiena Zaltzman in Toronto to begin serving the community in 1980. The JRCC Bookstore also marked the say with its annual 5 Tevet Book Sale, offering 10% off its entire inventory containing the best selection of Jewish Russian books in North America, plus many great English and Hebrew books. Learn more at jrccbookstore.org

Students at JRCC Maple Hebrew School were awarded for their achievements in the Hebrew Reading Aleph Champ program during a fun Challah Baking event. Every child received their color coded medal, and they're working hard to achieve Black Champ! We sincerely thank our teen volunteers for their diligent work as they coached our students week in and out and brought them to these great achievements.

To schedule an appointment or for more information, please call: 416-222-7105 ext. 293

Faces of the Community

MARK BUSLOV

Where does your family come from?

My childhood and youth were spent in the small provincial town of Pochep, Bryansk region. Before the war, it was a real shtetl with more than a dozen active synagogues. Pochep is the hometown of my mother, who was born and died there. She said that in this place Jews made up the majority of the inhabitants, and even local Russians spoke Yiddish. When the war began, the family was evacuated in a such a huge hurry that my mother, Dveira Panteleevna, and my father, Nokhim Yeuda Leibovich, ended up in different cars. My parents did not know anything about each other’s fate for a year and a half. Three small children remained in my mother's arms – two of her own children, and a nephew. My mother spent the entire war escaping the front, moving from place to place to stay ahead of the troop movements, from the Smolensk to the Saratov region. For a short time in the Smolensk region, my mother even ended up in the zone of German occupation, and she had a yellow star sewn on her sleeve – a mandatory mark for all Jews. It was saved only by the fact that the Soviet troops quickly liberated this territory.

My parents met in the Saratov region in 1942. Thank G-d, the Germans did not reach Saratov. I was born in 1943, a few months after the Battle of Stalingrad, on the other side of Saratov. My family was evacuated there. During the evacuation, my elder brother Pavel and my mother's nephew died of starvation. At that time, all of my father's documents were lost, and he could take any name and surname that would sound more acceptable in a communist country. But he chose to retain his full Jewish name and paternal last name.

My father came from the Belarusian city of Rogachev, which also had a very large Jewish history. He said that his father, Leiba Buslov, was involved in the manufacture of tar – a thick, black substance derived from birch stumps. They used it to lubricate tarpaulin boots (so that they do not let water through) and wheels.

After the war, our family returned to our hometown, Pochep. There were so few Jews left there that they could not even gather a minyan (a quorum of ten men for prayers). Practically everyone who did not make the evacuation in time or who chose to stay was shot.

Although I do not know the full history of my family, because I did not find my grandparents, I remember well how Passover was celebrated in our family. I remember that once at our house they even baked matzah in the oven. My m other used to make wonderful stuffed fish.

What is your profession?

I am a chemist by profession. I graduated from the Mendeleev University of Chemical Technology.

How did you personally experience anti-Semitism?

I'll tell you about one case. In Leningrad, I lived in a hostel where there were seven people in a room. One day I came into the room and see that my nightstand is pasted over with yellow, six-pointed stars. Everyone, of course, was waiting for my angry reaction. But instead I said: “Thank G-d, the room has acquired a Jewish look and adopted the Jewish faith.” To which one of the inhabitants (the one who glued the nightstand) said: “It's a pity that you were not all shot during the war.”

My wife, Vera Grigoryevna Kuntsman, is a native Muscovite. I met her when I came to Moscow to visit my aunt. She is a medical professional. She graduated from the medical college at the Kremlin Hospital, after which she worked there. For our daughter, we also planned a medical education. When the time came for her to pursue a higher education, we were going to apply to a medical institute. But knowledgeable people explained that this should not be done, since it is almost impossible for a Jewish girl to enter there. Our daughter decided to enter a technical university related to electronics. At the very first exam, she was put in a separate row. She did not pass the exam. The specialist, to whom we showed her examination task, said that the task was from the category of unsolvable. The daughter said that there were girls and boys of Jewish appearance in her row, and none of them could complete the tasks. Because it was impossible!

My wife's father, Grigory Aronovich Kuntsman, came from the town of Khislavichi, Smolensk region. He studied in cheder and remained a traditional Jew throughout his life. Thanks to this, Jewish holidays were always celebrated in my wife's family. He went through two wars - the Finnish and Patriotic Wars, and was a participant in the Battle of Stalingrad, about which he retained terrible memories for the rest of his life. My wife and I lived together in Moscow for 25 years before immigrating to Canada. We came as a big family – with a daughter, grandson and my wife's mother. Therefore, I took any job, as it was necessary to survive. Gradually, supporting each other, we managed to rebuild our lives. My grandson was circumcised here, and we began to

JRCC CHANUKAH PARTIES

Jewish Russian Community

Centre of Ontario

5987 Bathurst Street, #3

Toronto, ON M2R 1Z3 Canada

Office Hours: Sun: 12 - 5

Mon to Thurs: 9 - 6 • Fri: 9 - 3hrs before Shabbat

JRCC BRANCHES

JRCC of Ontario: 5987 Bathurst St., #3

Rabbi Yoseph Y. Zaltzman x278

Roi Aftabi, COO x257

JRCC Woodbridge: 12 Muscadel Rd.

Rabbi Avrohom Yusewitz x261

JRCC S. Richmond Hill & Maple: 9699 Bathurst St. Rabbi Avrohom Zaltzman x247

JRCC Concord: 411 Confederation Parkway, #14 Rabbi Levi Mishulovin x 253

JRCC Affiliate CRC of Thornhill Woods: 8808 Bathurst St. Rabbi Chaim Hildeshaim x224

JRCC West Thornhill: 1136 Centre St., #2

Rabbi Levi Jacobson x240

JRCC East Thornhill: 7608 Yonge St., #3

Rabbi Mendel Zaltzman x227

JRCC South Thornhill: 1 Cordoba Dr., Party Room

Rabbi Levi Blau x288

JRCC Rockford: 18 Rockford Rd.

Rabbi Shmuel Neft x235

JRCC Affiliate Jewish Gorsky Assn.: 465 Patricia Ave.

Rabbi Dovid Davidov x255 Downstairs

JRCC Willowdale and the City: 5700 Yonge St. Rabbi Yisroel Zaltzman x231

JRCC Sheppard & Bathurst Senior’s Building 4455 Bathurst St., Party Room / Mr. Roman Goldstein x221

JRCC Lawrence & Bathurst Senior’s Building 3174 Bathurst St., Party Room x221 JRCC

Danforth Beaches Rabbi Shalom Lezell (416) 809-1365

Durham Region Rabbi Tzali Borensein (905) 493-9007

Giving Day

SAY ДА!

The JRCC is planning a Day of Giving campaign for mid-February in order to galvanize local support for the new initiatives of the JRCC and its branches. The objective is to raise funds to support the JRCC and its branches expand their reach, and enhancing their programs to ensure that no Russian Jew is left behind.

“The JRCC serves a community that is made of tens of thousands of families, all living in different regions,” explains Rabbi Mendel Zaltzman, the JRCC’s COO and Director of the East Thornhill branch, “Not only do they live in different areas, necessitating local serves through neighborhood branches and affiliates, but they are individuals with vastly differing needs and interests – some based on age, some based on lifestyle and other factors. The challenge is to make sure we continue to grow and innovate our programs and services and expand our facilities to include every one of these diverse individuals in Jewish community life.”

All of the JRCC’s branches are in the midst of significant growth spurts, each in its own way. Branches are developing and introducing new programs and initiatives – such adult education programs, youth programs like JKids and CTeen, Chabad Young Professionals, and much more – to

serve the unique needs of their respective communities. All of these initiatives are building upon the experience and existing infrastructure of the branches, and the track record of success of the JRCC as a whole, to inspire even more participation. At the same time, the JRCC Ontario Head Office is working on its own initiatives,

more. Knowledge is power, specifically the power to overcome the challenges and apathy of this generation. Let’s connect Jews with their identity, their heritage, and knowledge of who they are as Jews!

In Russian, More Да means more “yes.” Let’s offer more programs, more connection, more social support, more networking, more community – more reasons for people to say yes to being part of Jewish life and the Jewish people.

We, as a community, want to be able to say YES to all of the opportunities for growth! There is so much growth happening, and so much potential for more. We need you to be a part of it, and part of ensuring that no Russian Jews gets left behind. This campaign is an opportunity for members of the JRCC community, as well as local residents and people around the world who are inspired by the JRCC’s work, to support the community and the organization by being a partner in our upcoming initiatives.

Georgina, Ontario Rabbi Yossi Vorovitch (905) 909-8818

Hamilton Region Rabbi Chanoch Rosenfeld (905) 529-7458

London, Ontario

Rabbi Lazer Gurkow (519) 438-3333

Niagara Region

Rabbi Zalman Zaltzman (905) 356-7200

Ottawa, Ontario

Rabbi Chaim Mendelsohn (613) 218-8505

Waterloo Region

Rabbi Moshe Goldman (519) 725-4289

including completing the setup of a massive holiday and lifecycle services operation that connects the entire community and expanding its multiple social services.

The theme of this giving day is More Da In Hebrew, more עד means to KNOW

Save the date: Feb 21-22, 2023.

For more information and to participate visit jrccgiving.org.

JRCC Rockford - festival of Lights

JRCC South Richmond Hill - Bistro

JRCC South Thornhill - Woman Circle

JRCC Bat Mizvah Club

JRCC Woodbridge - Chanukah festivity

JRCC Woodbridge - Game Cafe

JRCC Woodbridge - Car Menorah Celebration

JRCC East Thornhill Donut fry off

JRCC East Thornhill - Game Cafe

The evoLuTioN of Tu BishvaT

Adin Even Yisrael Steinsaltz

Tu Bishvat, the 15th of the month of Shevat, which is mentioned in the Mishna as the “new year of the trees,” is in fact not a festival at all: it is a legal date which has to do with calculating the initial formation of the fruit, deciding what kinds of tithes should be given and when harvests would then begin. Celebrating this day seems, at first glance, as strange as it would be celebrating the beginning of the new financial year or school year.

Yet, Tu Bishvat has been a festive day not only since the return to Israel in modern times, but during the entire time of our exile and throughout the Diaspora. Jewish law rules that on this day, the Tahanun (prayer of supplication, omitted on festive days) is not recited. In addition, it is customary to eat fruits on this day, and in the Diaspora, a special effort was made to eat mostly fruits that grow in the Land of Israel. Oriental Jews even have an entire ceremony text for the night of Tu Bishvat (called Seder Tu Bishvat).

The point of Tu Bishvat is to make a connection between the “new year of the trees” and the core essence of the Jew. This inner connection between man and tree is expressed in eating fruits; but it is also the connection between the Jews and the Land of Israel. The entire cycle of the Jewish year is connected with the Land of Israel, as is reflected in the Jewish prayer book; almost every major prayer mentions the Land of Israel more than once. But the prayer book Land of Israel is an abstraction; for many generations, and for so very many Jews, it was an imaginary entity, a dream land. Even in the poetry of Rabbi Yehuda HaLevi the Land of Israel is not a reality: it is a spiritual being. On Tu Bishvat we try to make contact with the physical, actual Land of Israel –the one that Rabbi Nachman of Breslov described after his visit there: that soil, the small stone houses, and the fruits that one can chew and taste their sweetness.

The Midrash describes how Moses pleads G‑d to enter the Land of Israel. Why did he want that so badly? Some scholars say that it was because he wanted to fulfill the commandments that apply only in the Land of Israel. But a literal reading of the text implies otherwise. Moses, who wishes to

see “that goodly hill country and Lebanon” (Deuteronomy 3:25), wants to enter the Land even as a small animal or bird – because it is “a pleasant land,” a land which, above and beyond all reckoning, is a sweet home. On Tu Bishvat, when we eat the fruits of the Land of Israel, we celebrate the “pleasant” land aspect of the Land of Israel (see Zecheriah 7:14).

Furthermore, there is a connection between man and tree, and this relationship is reflected in the obscure verse, “is the tree of a field man” (Deuteronomy 20:19). This verse can be interpreted in a number of ways; but whichever way we choose to look at it, it is obvious that there is a relationship between man and the trees of the field. Hence, the new year of the trees is somehow related to the new year of man.

In Isaiah (65:22) there is another, somewhat less known verse:

“As the days of a tree shall be the days of

My people, and Mine elect shall long enjoy the work of their hands.”

The first thing that this verse describes is longevity. In the same chapter (verse 20) it says that in the days to come, “the youngest shall die a hundred years old” – which means that human beings will have long lives, like trees. (It is uncertain whether trees in nature – unlike cultivated trees actually die, or whether they die only because of some accident. Unlike animals, whose life expectancies are more or less known, the life expectancy of trees is an unknown. In New Mexico there is a small pine tree that is possibly the oldest living tree in the world; according to the rings in its trunk, it is some 4,500 years old – predating even our Patriarch Abraham – and it still grows and produces new pine cones.) Therefore, “as the days of a tree shall be the days of My people,” means a limitless existence.

There is, however, an additional aspect to

“as the days of a tree shall be the days of My people”; but in order to understand it, we first have to examine the structure of our lives nowadays.

One of the problems of human beings almost everywhere in the world, and most especially in Western culture, is how we relate to our age. Biologically speaking, human beings have a much longer childhood than any other animal, because we are complex creatures that need training in many areas that no other animal needs. To this, Western culture adds many more years of preparation for life, years that are a kind of prologue to life: kindergarten, elementary school, etc… up until college; and then, so many people go for their Masters degree in preparation for their Ph.D., which is supposed to lead them to professorship, which is but a stage prior to retirement. On the other hand, humans also have an extended old age; whichever way we may define it, it is considered a time in which

a person’s capabilities only go downhill. In between these two periods there is the time in which people consider themselves living beings who can realize their potential to the fullest extent.

There is an Arab parable about a lion who wants to teach his cub about the world. He tells the cub: “We lions are afraid of no creature except for human beings; they are dangerous. I want to show you what they look like, so that you will know how to watch out.” They see a child, and the cub asks: “Is this a man?” “Not yet,” says the lion. Then they see an old man, and the cub asks: “Is this a man?” and the lion replies: “Not any longer!”. Thus, until I reach the stage in which I consider myself “grown up” I do not live yet: I am in preparations; and from a certain point on, I begin to reminisce, either with pleasure or out of regret. This view of life, then, encompasses only a small section of our lives.

Furthermore, this notion that there is a “before” and an “after” to our lives actually makes “life” itself segmented, chopped up. I devote so much time to these “before” and “after,” that I no longer have time to experience the thing itself. When I am in the “before” stage, I think about what will be; in the “after” stage, I think about how things were. Either way, there is nothing to make me hold on to the present. And so it happens that people prepare and prepare, and when the time comes either to practice a profession, or to get married, or do whatever else they had in mind, nothing much is left. For example: in the academic world in general, and in Israel in particular, it takes many years to get a Ph.D. When a person finally receives this longed for title, he often finds that all the young years in which he could do things, in which he could innovate, were spent writing a doctoral thesis which, more often than not, becomes less and less important with time. Then he gets a chair at a university, and spends the rest of his time re reading excerpts from that thesis. The same applies to married life: so many romantic thoughts, grandiose plans and love songs, both written and unwritten, are done before the wedding, that by the time a person gets married, there is no longer any energy left for romance or song.

This kind of a life, with long preambles and an extended old age, are like a bell shaped curve with very wide margins and a rather low peak. It is a life full of frustration, disappointment and stress. Indeed, the high level of stress in our lives today is largely the result of the fact that we build our lives around this false premise.

A famous poem by Abraham Ibn Ezra says: “The past is gone the future – not here yet; the present – is like a blink of an eye; whence, then, our worries?”

This poem can, perhaps, be twisted as follows: if “the past is gone, the future is not here yet, and the present is like a blink of an eye” – “whence, then, our life?” This is not a trivial question: it is a life question, the question of our life.

The verse from Isaiah, mentioned above, offers a completely different structure of life.

“As the days of a tree shall be the days of My people” points to a life of ongoing, unceasing growth. A tree may be big or small, and the rate of its growth or the quality of its fruits is not always the same; but it never stops growing. This constant growth is the ideal hidden within the prophecy: to live without thinking of the greatness that awaits me in the future; to live like a baby, who does not think about what it will do when it is 22 or 72 years old, but simply lives. At the age of five, this becomes much more difficult, and even more so at the age of 20; nevertheless, instead of thinking about what I’ll be able to do in the future, perhaps I should think about the kind of life that I am having now. The present is where life is; and as a living person, I can make use of what I have to the utmost extent. Being an ailing ninety years old person may not be so very desirable, but even such a person can do things – things that befit a ninety year old.

In the Wisdom of Our Fathers (Pirkei Avot 5:22) it says: “A five year old begins Scripture; a ten year old begins Mishna; a thirteen year old becomes obliged to observe the commandments; a fifteen year old begins the study of Talmud…” and so on, until the ages of ninety and a hundred. This Mishna reflects a similar world view: each age has its own tasks, its own unique possibilities. So instead of saying to oneself: “Now I’m fifteen; what shall I do when I’m eighteen?” one thinks: “I’m fifteen; what am I supposed to do now?”

This is precisely how righteous figures throughout the generations have been acting. The focal point of our thinking is not life for the sake of the morrow – not even the morrow of the world to come – but rather life today; “this day – to do them” (Deuteronomy 7:11; see also Talmud, Eiruvin 22a). What will tomorrow bring? That’s not so important. What matters now is what is now. The son of a famous tzaddik was once asked: what was the most important thing your father ever did? And he replied: whatever he was engaged in at the moment.

Such a life is not lighter, more loose or thoughtless; on the contrary: it is much more intense, because it is not wasted on plans or regrets. This is the intensity of “as the days of

a tree,” of the never ceasing, fruitful vitality. Take a look at a stump of a cut down tree, from which a small green branch sprouts. It is truly moving to see how something that seems so dead contains a life force that breaks forth: one more leaf, one more branch. These are “the days of a tree,” the never ending awe, excitement and activity of “now.” “This day – to do them,” this day – to live them. This applies to all ages and all states of being. The question always is — what do I do, given what I am now, not in terms of what I wanted to be or what I once was.

Let us go back now to the latter part of our verse, which complements the idea: “and Mine elect shall long enjoy the work of their hands.” When a living person does various things, he often finds himself beyond them, living a different, new kind of a life. My actions at the age of fifteen were suitable for that age; now that I am eighteen, I should be asked to do different things. If I do something, and that thing – working, building a career, building a reputation –now binds me, then that thing continues to live, while I myself become more and more dead. In other words, the deeds of my hands get the better of me. For instance: I worked as a clerk at the Income Tax office. Income Tax existed before I came there, and will continue to exist after I leave; I was no more than a tiny cog – no, not even that: a small piece of paper that is thrown away after use. In order not to get to such a place I must renew myself; and renewal takes place wherever and whenever I am not stuck.

This, then, is a new kind of an introduction between ourselves and the trees. From now on, whenever we go out and see a tree, we can pat its trunk and say, “You’re really great, and I would like to be just like you.” EM

Rabbi Adin Even Yisrael 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.

HEALTH & BEAUTY

Do

have a Confirmation of your Jewish Identity?

• Confirmation of Jewish identity is needed for a variety of circumstances, such as: Baby naming, Brit, Daycare, School, Bar/Bat Mitzvah, Marriage, Aliya, Burial plot, Funeral.

• Obtaining certification takes research and time – if you wait until you need it, it might not be possible to obtain it in time.

• The longer you delay, the more difficult it becomes – documents get lost, witnesses move or pass away.

A certificate confirming your Jewish identity will help you, if your Jewish lineage is ever questioned. Do it for your peace of mind and that of your family. Upon completion, you will receive:

FIERA FOODS COMPANY IS HIRING!

As one of North America’s largest, privately-owned large-scale bakeries, Fiera Foods Company and affiliated companies has an incredible history of expansion, innovation and quality over the past 30 years. We’re looking for outstanding people to join our outstanding team.

• Production (Mixers, Scalers, Oven Operators, Production Line Operators, General Production Staff, Forklift Operators, Shipper/Receivers);

• Skilled Trades (Electricians, Mechanics, Refrigeration Mechanics, PLC Technicians) • Sales (Canada and US);

• Management (Lead hand, Supervisory, Management, Project Engineers)

Our commitment to quality, excellence, and responsiveness are critical to our team and our success. Superior communication, teamwork and attention to detail are expected of everyone.

Please submit your resume and your compensation expectations to jobs@fierafoods.com or call (416) 746 1010 (ext. 258).

We thank all in advance for their interest, however only those selected for interviews will be contacted.