Faces of the Community

ELI

Schwarz

Please tell us about your family background.

I was named after my great-grandfather, who fought at the front, was a captain, took Berlin and liberated Prague. My Hebrew name is Eli.

My great-grandmother from my mother's side, Tova Elevna Tartakovskaya-Pukh, comes from the famous Jewish city of Berdichev. My grandfather from my father's side, Yakov Davidovich Schwartz, is from the city of Khmelnitsky. His parents lived in Israel at a time when Israel was called Palestine. And the family, of course, was religious. Then they returned to Russia. Do you have any hobby?

I have a lot of them. I like to watch movies, especially those about the war. I read a lot. I am interested in politics, history, and religion. I am engaged in photography, as an amateur. But perhaps my main interest is collecting special coins and commemorative medals.

Please tell us more about this hobby of yours. Where did it start?

I have always liked history. I came to the conclusion that the knowledge we get at school leaves much to be desired. Collecting commemorative coins and medals, I learned much more than I did at school. My first coins were dedicated to the actions of the anti-Hitler alliance during the Second World War, the achievements and losses of the American army. Many of my exhibits are connected with the history of the Jewish people and modern Israel.

Tell us about your favorite medals.

Let's start with a medal commemorating the 60th anniversary of the kidnapping of Nazi criminal Adolf Eichmann from Argentina. In 1960, Mossad agents abducted Adolf Eichmann in Argentina and secretly took him to Israel. He was one of the most wanted Nazi criminals, the direct organizer of the Holocaust. On December 15, 1961, the trial of Eichmann ended in Jerusalem. He was found guilty of crimes against humanity and sentenced to death by hanging. By the way, he was the only person in Israel ever sentenced to death.

Another medal is dedicated to the famous operation of the Israeli army called “Operation Entebbe". On July 4, 1976, special units of the Israel Defense Forces carried out an amazing raid into Uganda to free the passengers of an Air France Airbus A300 aircraft hijacked by PFLP and German Revolutionary Cells terrorists. Later, the operation received the unofficial name "Yonatan" in honor of the deceased commander of the group, Yonatan Netanyahu.

Another favorite medal is dedicated to a 1966 Mossad operation called “Operation Diamond.” Its goal was to seize the Soviet MiG-21 aircraft, the most advanced fighter of that time, which was the latest top-secret model. Iraqi Assyrian pilot Munir Redfa, an Iraqi Air Force but former undercover Mossad agent, piloted a MiG-21 and landed at an air base in Israel. Israel and the United States were able to study the design of the aircraft. This operation (also known as"Blue Bird") to hijack a Soviet fighter is considered a major success and an important event in the history of the Mossad. If you had the opportunity to meet anyone in history, who would you choose, and why?

I would really like to meet the legendary Biblical Jewish hero Shimshon (Samson). He was respected by all, but his enemies were afraid of his strength. Even before his birth, Samson had the status of a Nazirite; having dedicated his son to the Almighty, his mother forbade him to touch wine and cut his hair. It was his beautiful long hair, braided into seven braids, that became the accumulator of his extraordinary strength. The primary enemies of the Israelites at that time were the Philistines, and Shimshon fought many battles against them. The Philistines, no matter how hard they tried, could not defeat him, and decided to take him by cunning. They sent a beautiful Philistine woman, Delilah, whom Shimshon, contrary to the exhortations of his parents, nevertheless married. The Philistines instructed Delilah to learn the secret of his strength, and he could not resist. While Shimshon was sleeping, the treacherous Delilah cut off her husband's hair, he lost his miraculous power, and the Philistines were able to seize him. They put him in chains, mocked him, blinded him, and forced him to turn a massive millstone that grinds grain into flour. This went on for quite a long time, and during this time Shimshon's hair had grown, and his strength began to return.

One day the Philistines held a feast. For fun, Shimshon was taken to a large hall where festive events were held, and tied with chains to the columns supporting the roof of the building. At that moment, Shimshon called on the Lord to strengthen his strength for one final feat. After that, the hero tensed up and tore down the columns. The roof collapsed and killed all the Philistines present. Our hero died with them. We take several lessons from this story. First of all, we, as a people, need to be strong so that our enemies fear us as much as the Philistines feared Shimshon. And second, to avoid betrayal in the family, you need to marry a Jewess.

Which JRCC programs do you participate in?

I really like the JRCC programs, both holiday programs and educational lectures and classes.

What are your plans for the future?

I would like to meet a Jewish girl with whom we would have common interests, so that she would also be interested in the history of our people and strive to create a Jewish family.

Журнал Эксодус, путеводитель по праздникам

March 6-7, 2023

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

How to Purim

Pre-Holiday to-do list

• Plan to hear the Megillah twice –on Purim night and on Purim day

• Prepare for the festival meal – or sign up for the JRCC Community Purim Banquet at jrcc.org/PurimFeast.

• Prepare food items for Mishloach Manot gift packages

• Plan to make charitable contributions to the poor

Primary Observances:

1. Megillah – listen to the Megillah (twice)

2. Mishloach Manot – send food gift packages

3. Charity – give financial gifts to the needy

4. Festive Meal

Purim is...

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

The Purim Story

Monday, March 6 | 13 Adar | Fast of Esther (5:16am to 6:41pm)

A fast is observed from daybreak to nightfall in commemoration of the threeday fast called at Esther’s request before she risked her life to appeal to King Achashveirosh to save the Jewish people. The fast also commemorates Esther’s fasting on the 13th of Adar, as the Jews fought their enemies. Pregnant or nursing women and people in ill health are exempt from fasting.

Monday evening, March 6 | 14 Adar | Purim Night

Megillah Reading #1

We relive the miraculous events of Purim by listening to a public reading of the Megillah. Whenever Haman’s name is mentioned, we use noise-makers and stamp our feet to “drown out” his evil name.

→ Attend a public reading of the Megillah

It is also customary to be festive and have a small “unofficial” feast this evening.

THE MITZVAH OF HEARING THE MEGILLAH can only be fulfilled by attending a live reading of the Megillah from an original scroll written by an expert scribe on parchment (similar to a Torah scroll).

→ For a list of Megillah reading times and locations visit jrcc.org/megilla

Jewish morale was at an all-time low, the Temple was destroyed, the nation conquered and dispersed in foreign lands, and the blight of assimilation had set in. Just then, and enemy arose to carry out his evil plans. Haman, descended from the Jew-hating tribe of Amalek, devised a scheme to solve “the Jewish problem” once and for all by annihilating every Jewish man, woman and child throughout the world, in a single day. It almost worked. Were it not for Mordechai, Esther, the other heroes involved (including Jewish children) – and, of course, the hidden hand of Divine providence...

For assistance in making your Purim plans and for updates about community Purim observances and events for families, kids and adults, visit jrcc.org/Purim or contact the JRCC.

Tuesday, March 7 | 14 Adar | Purim Day

The following Purim customs are observed during the day of Purim.

1. Megillah Reading #2

We relive the miraculous events of Purim by listening to a public reading of the Megillah. Whenever Haman’s name is mentioned, we use noise-makers and stamp our feet to “drown out” his evil name.

→ Attend a Megillah reading – for times and locations visit jrcc.org/megilla

2. Gifts of Food

On Purim, we emphasize the importance of Jewish unity and friendship by sending gifts of food to friends. It is proper that men send to men and women to women. Sending these gifts should be done through a third party. Children, in addition to sending their own gifts of food, make enthusiastic messengers.

→ Send at least one gift package containing at least two kinds of ready-toeat foods (for example, pastry, fruit, beverage), to at least one friend on Purim day.

To make things easier, feel free to “re-gift” the Mishloach Manot package you receive from the JRCC, and receive one back from your friend as well.

3. Charitable Gifts to the Needy

Concern for the needy is a year-round Jewish responsibility. On Purim, particularly, it is a special mitzvah to remember the poor. The mitzvah is best fulfilled by giving directly to the needy. Even small children should fulfill this mitzvah.

→ Give gifts of money to at least two (preferably more) needy people. You can give the money directly (preferably discreetly), or through a community representative who collects and distributes the funds to the needy. The JRCC can fulfill this mitzvah on your behalf – visit jrcc.org/matanot or call 416.222.7105.

4. The Festive Meal

As on all festivals, Purim is celebrated with a special festive meal during the day, when family and friends gather together to rejoice in the Purim spirit.

→ Join the JRCC Community Purim Banquet – RSVP at jrcc.org/PurimFeast

The Moshiach Connection: Feast, Not Fast

Mystical texts note the analogy between the terms “Purim” and “Yom Kippurim.” Moreover, they state that the holiest day of the year is called “Yom Ki-purim,” which could be translated “A Day like Purim.” This suggests that Purim has an advantage over Yom Kippur.

The advantage of Purim is seen in the most obvious difference between these two days: Yom Kippur is a fast-day on which we must afflict ourselves by refraining from basic human needs such as eating, drinking, bathing, etc. Purim, on the other hand, is a feastday celebrated with festive eating, drinking and merriment.

Purim thus celebrates man’s involvement with the physical reality of G-d’s creation. The use of material substances in context of man’s service of-and relationship with-G-d, imbues these substances with spirituality. It sublimates them to their Divinely intended purpose. Purim manifests the intrinsic oneness of the universe which is rooted in the Oneness of its Creator.

This, indeed, is the ultimate purpose of creation: to manifest its Divine origin by converting this world into a fitting abode for G-dliness. This is man’s mission for which he was created, and especially in the time of the galut, the time of our dispersion throughout the world. The achievement of this goal is the ultimate bliss of the Messianic era when “the earth shall be full with the knowledge of G-d as the waters cover the sea... and the glory of G-d shall be revealed and all flesh shall see together...” (Isaiah 11:9 and 40:5). Our efforts towards that end will hasten this goal and bliss, to happen very speedily in our days.

It is a story of great courage and selfsacrifice, first and foremost by Queen Esther and Mordechai and ultimately by the whole Jewish nation. For throughout the duration of the whole year, not one single Jew chose to convert, even to save his life. The nation was awakened to a wholehearted return to the Jewish path, and throughout the year strengthened their faith and observance. In the merit of this, the plans of Mordechai and Esther to overturn the evil decree were successful, and the Jews were able to rise up against their enemies. Eventually, these events led them to returning to the Land of Israel and rebuilding the Holy Temple.

Purim as Marriage

Purim is the day we became married to G-d, and to each other. Until the days of King Achashverosh, the Talmud tells us, the Jewish people had never really accepted the Torah. They were coerced. “G-d held Mount Sinai over their heads,” the Talmud tells us. The Maharal of Prague, Rabbi Yehudah Loewe, explains this as a figurative reference to the abundance of love He showed them, until they had no other choice.

The person of your dreams takes you out in a flashy Lamborghini, treats you to a lavish feast at the finest restaurant, showers you with jewelry and poetry of love, and then suggests marriage. Do you have a choice? So too, G-d swept us out of slavery on eagle’s wings, drowned our oppressors in the sea, fed us manna from heaven, and then whispered in our ears sweet words, “I want you to be mine.” We were coerced. A deal made under coercion is not a deal. At any point, the Talmud tells us, we had the right to step out of the whole thing.

Until the days of Achashverosh. Because then, there were no eagle’s wings, no bread from heaven, no signs or wonders—and nevertheless, we stood with our Beloved.

Why? There is no explanation. But we are still here. Absurdly.

Adar 5783

Rabbi Yoseph Y. Zaltzman

Rabbi Avrohom Yusewitz, Rabbi Avrohom Zaltzman, Rabbi Levi Mishulovin, Rabbi Chaim Hildeshaim, Rabbi Levi Jacobson, Rabbi Mendel Zaltzman, Rabbi

Levi Blau, Rabbi Shmuel Neft, Rabbi David Davidov, Rabbi Yisroel Zaltzman

Moses chose brave, righteous and wise men for the job. Yet, out of twelve spies, ten came back thoroughly discouraged. “We can’t conquer this land,” they argued. “The people that inhabit it are stronger than us.”

Given the story background, this is a very peculiar argument. These were men who had witnessed ten plagues in Egypt and an entire cavalry of Egyptians sunk in the Sea of Reeds, and who ate manna for breakfast and dinner. Egypt was the superpower of the ancient world. The balkanized Canaanite hinterland was chopped liver in comparison. If G‑d could make miracles in Egypt and in the Sinai Peninsula, what’s stopping Him from doing the same a little further northeast?

Nothing. Problem was, the spies had written off open miracles from the get go. After all, they had been told to spy out the land. Which meant—in their minds—that the land was to be conquered by natural means. No plagues, no sea splitting, no heavenly bread. Just lots of dirty warfare, human hard work and natural consequences. And if so, there simply was no way this was going to work.

A thousand years later, a small band of Maccabees picked up their swords in revolt against the monstrous Greek war machine. They didn’t expect open miracles—and they didn’t win by open miracles. Neither did they expect that they would turn out stronger than their enemy. They simply knew that the same G‑d who created the world was still in control of it, and that He would grant them victory in whatever way He chose. continued from page 9

The spies sent by Moses knew a G‑d who had created the universe and could toss all the rules aside at whim. But the Maccabees knew a G‑d for whom rules do not need to be tossed aside—because they present no obstacle to begin with. They are His rules, created by His will. And so, He can get whatever He wants out of them.

As it turns out, the best way to demonstrate what an amazing instrument G‑d has in nature, its spectacular plasticity in His hands, its versatility to perform His bidding without missing a beat—open miracles are a letdown. Hidden, intra natural miracles are the winner. (That’s one way of looking at it. As I’m sure you expect, in a later installment I’ll present how open miracles win hands down. Both are true—depends what you’re looking for.)

That’s one way of looking at miracles and nature—that miracles are there for the sake of nature, to provide nature a frame, a context. The other way is the reverse: That nature is there for the sake of miracles. It’s nothing more than a stage upon which miracles can occur.

And what’s the point of the miracle? The same as any great work of art: To express the ineffable.

Think of nature—of all the universe—as a wonderful musical instrument. Why would a Master Craftsman craft such an instrument? To prove that He can make an amazing instrument? To demonstrate His mastery over it?

Or, perhaps so that He can express that which could otherwise have no expression.

It’s an enigma, after all—one that has perplexed the philosophers for as long as they have been philosophizing: Why would an infinite, perfect oneness care to create a tightly bounded, fractured, material world? The philosopher is confounded, but the musician understands: G‑d crafted an instrument for the music of His soul.

What drives the human soul to create music? Or any art, for that matter?

Deep beneath the bedrock of human consciousness runs an undercurrent of knowingness, a torrent of emotions, red hot magma highly pressurized by the strata that lie above. Until it finds a crack and then bursts as a geyser into our awareness, as a ceaseless stream of words, of images, of voices, colors and sounds.

Yet the origin itself remains unfathomed. As deep as we can dive into the well of our emotions and ideas, as far as we can journey back through the channel through which they emerged into our consciousness, we have no entry into their womb to see how and why these articulations of the soul were formed.

I am a musician. This is what I do: Rather than reach within, I reach outside of myself, hugging a delicate hunk of rosewood and mahogany so that I may squeeze that boundless rapture through the confines of three and a half octaves spread over six measured strings, much as a mighty river might be forced through the narrow sluices of a concrete dam, submitting to the tyranny of harmony and meter that I can only manipulate but never change, seeking every way possible for those fingers I have disciplined over many decades to break beyond the tortuous bounds of my instrument, much as a stream desperately seeks its many paths scurrying around the rocks and trees, literally straitjacketing a raging human soul into a small wooden box—and a being previously unknown emerges. I hear my own music, and it speaks to me of that which I had never been aware of. It tells me who I am. And I say, “Where on earth did that come from?”

The same occurs to the storywriter, compressing his fantasies into ordered sentences marching by the dictates of intelligible syntax; to the poet enslaving himself to the rigid structure of a sonnet; to the artist choosing a palette by which he must transform kinetic life into static colors and shapes upon a two dimensional canvas; or with any other medium of expression. “From where do these words come?” the author so often asks himself, astonished again and again, as though some higher being had channeled itself through their art.

Who is that higher being? It is that silent origin of all thoughts and emotion, of all pleasure and pain, that which sits at the very core. In boundless emotion, it could not be known. In ordered symmetry, it would be completely lost. But in a struggle for two such opposites to harmonize as one, in that burst of creativity that ruptures the barrier between the bounded and the boundless, there that quintessence mysteriously emerges, an epiphenomenon of paradox.

This is the essence of art and beauty: Unbounded chaos is messy, even ugly. Bounded, perfect symmetry is dull. In beauty, the two combine in ways that mesmerize the human imagination, pointing higher and yet higher to that which transcends chaos and symmetry, the finite and the infinite, being and not being. To create art is to point beyond the bounds of reason at that which can neither be envisioned nor known.

Now apply that to the Maker of All Things, who plays His music upon this universe He has crafted. He Himself is beyond being, so that the highest consciousness is nothing more than an emanation of His light, without substance, incapable of penetrating the mystery of its Origin.

So this Master Musician embraces a vacuous, finite space time consciousness, establishing within it a set order, bounds, parameters and rules. Creatures of many discrete sizes and shapes, which are assigned behaviors that cannot be crossed. This will be His instrument, His palette, the stage for His art. But it is not yet His music.

His music, His great art, occurs at that point of rupture when Creator and creation meet in utter war and love and struggle and resolution and dissonance, and all the impossibilities of an Infinite G‑d within a finite world.

That is a miracle: When He appears in your world in a mode by which He is speaking to you neither from the heavens above nor from your own soul within, in an experience which can be called neither spiritual nor truly physical, in which He is neither a presence nor an absence. Rather, at the intersection of all these opposites and more, the impossible unfolds. And G‑d is found in the impossible.

When is this symphony, this masterpiece of art, in its most exquisite form?

If an open miracle should occur, the instruments are barely extant—they are ignored as fictions, their limitations temporarily discarded. It is in the hidden miracle, clothed within the guise of nature, that you and your Creator come into true interaction, He as the musician, you and your world as the instrument; He as the artist, the nature of your world as His palette; He as a poet, your daily life as the meter and rhyme.

Systems do not answer prayers. Systems do not care to reward good deeds or accept your remorse over the past. This is not “the universe” responding, but the unbounded Master of All Things. You have escaped the universe.

You have escaped the universe, the system, all bounds and limitations, but you are still within them all. For it is no longer a system. It is a divine song. 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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