Exodus Magazine - June 2023

A Bris at 96! page 16

5 | JEWISH SOUL

The King: Then and Now

There are certain qualities which are associated with certain years, and which therefore are of particular significance in the year of their occurrence. This year is a post-Sabbatical (Shemita) Hakhel year.

— From the Rebbe's letters

6 | MADE YOU THINK

Seeing the Beauty in a Crazy World

We all live within a series of paradoxes and conflicts. And we ask ourselves, why are we here? Why do we exist, for what purpose? And we try to explore ideas, and to find the answers.

— by Yoseph Janowski

8 | JEWISH THOUGHT

The Silent Sun

You may be on your porch or in some far flung corner of Earth, while someone thousands of miles away – or even an astronaut miles into space – is staring at that very same ball of light.

— by Simon Jacobson

10 | LIFE ON EARTH

Ten Most Relevant Teachings of the Rebbe

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.

— by Tzvi Freeman

12 | ASK THE RABBI

What's With the Dollars?

I was gifted a dollar that my mother received from the Rebbe. She said it is a source of blessing and goodness. What does it mean? Is there spiritual value to this dollar? What should I do with it?

— by Rabbi Yoseph

Y. Zaltzman

18 | PERSPECTIVES

The Secret of Jewish Resilience

A fascinating and cryptic Talmudic story takes us on a journey into the heart of the Jewish struggle for identity and survival some 1,900 years ago, teaches us the secret of resilience and endurance in times of crisis.

— by Yosef Y. Jacobson

What is a realist? A wit once defined a realist as “an optimist with experience.” This description may not be as cynical as it at first seems.

A valuable lesson in realism may be learned from the events which led up to the Chassidic Festival of Yud Beis Tammuz. The facts are well documented, not least of all in the lucid account from the prolific pen of the Previous Rebbe himself. Briefly stated they are that in 1927 the Soviet authorities, keen to stamp out Judaism in the USSR, arrested the Previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok Schneersohn, on trumped up charges of activities against the State, intending to sentence him to death. Paradoxically, those who arrested him paid the greatest testimony to his stature. Intent on promoting a G-dless society and destroying the paraphernalia of observance, they saw in the previous Rebbe, and the followers he led and inspired, the greatest threat to their designs. Remove the Rebbe, they reasoned, and the organized promotion and observance of Judaism would end. The mighty Soviet machine that had toppled the great Czarist regime was afraid of this one great Jew and the influence he wielded.

Incarcerated under unspeakable conditions, tortured physically and mentally, the Previous Rebbe had to face a final interrogation by a committee of three who would decide his sentence. Ushered into a long room at the end of which sat his inquisitors, the Rebbe, physically abused and suffering injuries from which he never fully recovered, walked slowly towards them.

Unbowed, he initiated the conversation by saying: “This is the first time that I recall entering a room without people standing up!” One of the interrogators jumped up, shouting remonstratively: “Quiet! Do you know where you are?” Still walking towards him, the Rebbe replied: “Yes! I am in a room which according to Jewish Law does not require a Mezuzah: a stable or a bathroom.”

The end of that chapter of the story was that the Rebbe was sentenced to death.

Due to outcry by Governments abroad, the sentence was first commuted to exile, and, shortly afterwards, the Rebbe was freed.

Realistically, was the Previous Rebbe’s attitude not foolhardy? He knew that, on the face of it, these three men held his life in their hands. Would it not have been better to be more conciliatory? To, perhaps, compromise a little? Not to buck the establishment? To live to fight another day?

Now, over 70 years later, with 20/20 hindsight, one may evaluate and answer these questions.

The Previous Rebbe was a realist: an optimist with experience.

His optimism lay in his faith. He had perfect faith. In his own words on a previous occasion, he had “but one G-d and two worlds [this and the world to come] “ and could not be intimidated by those “who had many gods and but one world.” And his experience told him that one could not cede compromises or do deals with those who seek to eliminate you. By doing so one only helps fulfill their agenda: one becomes their agent in destroying what they seek to destroy. His experience also told him that in the preceding millennia, empires greater than the USSR had sought to wipe out the Jewish Nation and had failed: they had perished and the Jewish People had survived.

Unfortunately, though, even with perfect hindsight, there are those who still do not perceive the picture clearly. They are constantly looking over their shoulders to see what “the world” is saying. They are unable to discern the difference between what is real and what is ephemeral, fantasy or fad. Compare this with the Torah perspective, the Rebbe’s perspective: Look straight ahead, keep our eyes firmly on the road leading to the ultimate goal, never deviating to the left or right. Then, it is attainable and imminent. Which way is right? Examine the facts! Be realistic!

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The King: Then and now

There are certain qualities which are associated with certain years, and which therefore are of particular significance in the year of their occurrence.

The approaching year — may it bring good and blessing to all of us and to all our people Israel — has the distinction of being a "Post-Shemita [Sabbatical]-Year". As such it is characterized by the additional special Mitzvah of Hakhel ("Gather together"), which is described as a "solid pillar and great honor to our faith" (Sefer ha-Chinuch).

During the time of the Holy Temple it was required to gather the people — men, women, and children, including the very little ones — into the Temple, in order that they hear certain selected Torah portions, which were read by the king. This event had to take place at the first opportunity in the new year (namely, Sukkot, when Jews came to Jerusalem on their pilgrimage).

To be sure, since the Temple was destroyed this Mitzvah is no longer practiced — until the Temple will be restored again, may it be speedily in our time. However, the Torah and Mitzvoth are eternal, so that also those Mitzvoth which were to be practiced only during the time of the Temple, by virtue of their eternal spiritual content, have a special significance in their appropriate day or year, which has to be expressed and fulfilled in an appropriate manner (e.g. prayers — at the time of day when the sacrifices were offered in the Temple, etc.).

ger — so thoroughly, and to such an extent and degree, that one's entire being, in all its aspects, senses and feelings, will become a Torah and Mitzvoth being.

And in order to attain this end, most deeply and fully, the Torah was read on that occasion by the King, whose awe-inspiring quality filled the audience with an overwhelming sense of tremor and subservience, to the extent of complete self-effacement.

who is a "king", a leader, in his circle — the spiritual leader in his congregation, the teacher in his classroom, the father in his family — to raise the voice of the Torah and Mitzvoth, forcefully and earnestly, so that it produce a profound impression and an abiding influence in the audience, to be felt not only through the month of Tishrei, nor merely throughout the year, but throughout the seven years from the present Hakhel to the next; an influence that should be translated in the daily life, into conduct governed by the Torah and Mitzvoth, with fear of Heaven, and, at the same time, with gladness of heart.

May it please the One Above, Whom Jews crown on Rosh Hashanah as the "King of Israel" and "Sovereign Over All the Earth", to bless each man and woman in carrying out the said task, in the fullest measure, and this will also speed and bring closer the time when the Mitzvah of Hakhel will be fulfilled in all its details, in the Temple, with the appearance of our righteous Moshiach, speedily in our time. EM

The Mitzvah of Hakhel had two features which, at first glance, seem to be contradictory: on the one hand, it was requited to "gather the people, men, women, small children, and the stranger (ger) in thy gates" — indicating that everyone, regardless of his or her station in life and intelligence can and must be a participant in the event; and on the other hand, it was required that the portions of the Torah be read to them by the most august person of the nation, the king.

One explanation is the following:

The Torah was given to us in order that it permeate and vitalize each and every Jew without exception — man, woman, child and

The significance and instruction of the Mitzvah of Hakhel for each and every one of us is, that it calls upon us to avail ourselves of the opportune awe-inspiring days of Tishrei, to gather our fellow-Jews — men, women, and children, including the very little ones — into the hallowed places of prayer and Torah, in an atmosphere of holiness and devoutness; and gather them for the purpose which was the very essence of the Mitzvah of Hakhel, as stated in the Torah: In order that they should listen and should learn, and should fear G-d, your G-d, and observe to do all the words of the Torah (Deut. 31:12).

Particularly it is the duty of everyone

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made you think

Seeing The BeauTy in a Crazy world

Yoseph Janowski

We all live within a series of paradoxes and conflicts. For believers, we don't see G-d, yet we know He is everywhere, conducting everything. In science, quantum physics tells us that particles behave differently depending on whether (or how) they are observed. As humans striving to grow, we are constantly juggling personal needs, business, family, and other people – a seemingly endless stream of obligations within a limited supply of time and energy. Even within our own consciousness, we struggle to balance the cool intellect with passionate emotions, and there are so many subtle levels, conscious and subconscious, in our complex psyche.

No wonder life is so challenging and full of tension!

And we ask ourselves, why are we here? Why do we exist, for what purpose? And we try to explore ideas, and to find the answers, all while juggling and negotiating our feelings, needs, and relationships. Add to that historical injustices, geopolitical complexities and an overall feeling of uncertainty, and you get the sense that we live in an overwhelmingly complicated world that is becoming impossible to make sense of – and that’s even without cultural manipulation, moral relativism and AI making it even harder to discern what is real, or what is really going on.

And then along comes the Rebbe, radiating calm, inspiring passion. He showed us, with his teachings, but even more so by his example, how to live with a sense of meaning and purpose within this crazy world.

Herbert Weiner, a celebrated author credited with introducing Jewish mysticism to the masses through his book Nine and a Half Mystics, interviewed the Rebbe twice during the early years of his leadership. At one point he asked the Rebbe, why is it that the Chassidim seem to have a very calm look in their eyes. Were they detached? Was it naivety? The Rebbe replied that it wasn't naivety. It was the lack of fragmentation in their hearts and minds.

When our worlds are fractured, contradictorily compartmentalized, where ideas and attitudes clash, then we lack peace of mind. But when we are able to look the

contradictions in the eye, and know that we can resolve them, so that they form a synergy, working together to achieve an important goal, then we not only resolve the contradictions, we also make them work, together, in harmony.

The Rebbe shows us how. And his Chassidim take his teachings to heart, and show the world how.

How did he do it? In general, his teachings elucidate and clarify the deeper aspects of Torah and existence through the lens of Chassidus, bringing them into our reality –which allows today’s Jews to connect with their ancient heritage and to empowers them to proudly embrace their role as a light to the nations. And, in particular, the Rebbe does so by relating to each individual’s unique personality, situation and needs.

Central to this approach is a deep knowledge of the tenets of Divine providence, and a profound faith that picks up where the

knowledge ends, that results in a constant awareness of G-d’s presence in our day to day lives. All of this is based on the Baal Shem Tov’s innovative teaching that describes how G-d constantly creates the world at every single moment – logically necessary since everything was created from nothing, and so that same force that brought it into existence must constantly be applied to keep it in existence. What follows is that since that infinite creative force transcends any limitations, it is able to contain contradictions and do what we consider to be impossible. Since we, too, contain a soul that is a spark of that infinite, transcendent G-d, we too can contain contradictions and do the impossible.

The fact that we and our reality embody all these conflicts and contradictions is not a fluke – it is by design. It enables us to develop and grow in ways that we otherwise would not, as the conflicting energies feed

off each other and propel us into new realms of consciousness and discovery. For example, our intellect and emotions are two very different worlds; the mind is by nature cool and calm, while the heart is naturally fiery and passionate. And yet, with the proper practice and training, one can learn to harness and unify their disparate energies to the point that the mind can control and influence the heart toward purpose, while the heart can infuse the mind with passion and the ability to see the unseen. The same is true when it comes to differences between people, communities, nations and ideas –when we appreciate the differences and what their uniqueness can contribute to one another, not only do the conflicts not hinder growth, but they result in a much deeper growth and a powerful and constructive field that propels toward a collective goal.

Ultimately, this approach can only materialize where there is a recognition

of a higher power, a force that not only transcends the differences and unifies them, but is also their source. This is what gives the journey meaning, and a sense that there is a beautiful and purposeful destination within all the chaos.

Perhaps this is why the Rebbe felt comfortable stepping into a role beyond his community and his people, which he did so naturally – meeting and corresponding with world leaders and weighing in on societal issues that, on the surface, had nothing to do with Judaism. He took an interest in the affairs of communities and nations far from his own, he spoke about the Seven Noahide Laws as the backbone of morality for all civilizations, and he advocated for a daily moment of silence in US public schools. In recognition of his efforts, the Rebbe’s birthday is officially recognized as Education and Sharing Day, as established by the US Congress and observed each year since 1978.

And at the same time, he helped so many individuals on a personal level with his wisdom, perceptiveness and kindness. "He could melt a blizzard," is the title of an essay that written by the social critic and author Harvey Swados after meeting the Rebbe. "How would you describe him in one word?" asked the Yeshiva students after he left the Rebbe's study. Harvey answered, "kindly."

The Rebbe patiently counseled every person how to deal with life and how to overcome unique challenges, and the thousands of recorded testimonies attest to how the Rebbe was attuned to each individual, and how his advice helped so many. Moses was chosen by G-d to lead the Jewish people, because when he was a shepherd for his father-in-law's sheep, he treated each one with immense patience and kindness, according to each sheep's individual need. We are taught that the spirit of Moses rests in every leader of the Jewish people in each generation, and also within every Jew. The Rebbe not only treated each individual with love and respect, but also saw the potential shepherd, the potential leader, within each person – their purpose in this world, and the incredible influence they can have upon it.

As the Rebbe himself writes in a letter addressed to the second president of Israel, Yitzchak Ben-Zvi: “From the time that I was a child attending cheder, and even earlier than that, there began to take form in my mind a vision of the future redemption – the redemption of Israel from its last exile, redemption such as would explicate the suffering, the decrees, and the massacres of exile.”

The world, and each and every one of us, is intrinsically good, since G-d, who is good, created it. The Rebbe publicized and explained these and many other concepts so clearly, in a way that made it very relevant and real. This is the light the Rebbe and his teachings shine into the world, into our hearts, into our minds: That we are all one, that the potential for unity and goodness on the individual and global level lies just beneath the surface. We just need to reveal it, to let it shine EM

Yoseph Janowski lives in Toronto, Canada.

The SilenT Sun

Simon Jacobson

How powerful is the sun? Do you ever find yourself basking in the sun and thinking that the same sun is shining on and warming billions of other people? You may be sunbathing on your porch or in some far flung corner of Earth, while someone thousands of miles away – or even an astronaut millions of miles into space – is staring at that very same ball of light. Even after the sun sets, this very sphere will continue to bring light to people on the other side of the planet.

One sun – touching and affecting so many different people, each in their own personal way. As one person lays tanning on the beach, another is ruminating over a beautiful sunrise or staring at a mesmerizing sunset, while yet another is warming his shower or powering an appliance by tapping the sun for its solar energy.

Indeed, the same sun which sustains life in one place, especially on a cold desolate morning on the frozen tundra, can be the source of misery and even death in the scorching heat of the Sahara Desert.

Rarely do we find one luminary simultaneously affecting so many different entities, in so many different ways.

No wonder some primitive peoples worshipped the sun. And for one fleeting moment even Abraham considered the sun as a deity until realizing that the sun is just another part of creation.

In truth, there is only one G-d, Who created the sun, the earth and all of existence. Yet, even as a creation the sun serves as a metaphor for the Divine: “Shemesh u’mogen Hashem Elokim,” the sun and a shield is the revelation of G-dliness (Havaya) manifesting, through the filter and shield (of Elokim), in existence.

Interestingly, Moses – the quintessential leader – is also compared to the sun: “the face of Moses is like the face of the sun,” meaning that due to his utter and absolute selflessness he is able to mirror the Divine sun.

The sun, therefore, offers us many lessons in life. It helps us understand G-d and His Divine secrets (the sun and the shield), as well as appreciate the nature of true leaders like Moses (who is “like the face of the sun”).

Simply put: The sun that shines on

every one of us, wherever we may be and whatever we may be doing, teaches us how Divine energy animates each of us. It also demonstrates for us the role of a true leader – one who selflessly serves as a shining role model of what it means to be a man of G-d. A leader who, like the sun, illuminates and warms each one of our souls, motivating and igniting our spark to live up to the Divine image in which each of us was created. Instead of being self-centric, driven by our own short-sighed self-interests, we should be G-d-centric, dedicated to serving others with love. To be givers instead of just takers.

But what happens when that sun stops shining? After ceaselessly casting its light on existence, faithfully serving day in and day out as a source of energy and warmth, one day this sun suddenly falls silent, stopping in its tracks. What to do then?

This is what happened on Gimmel Tammuz, the third day in the Hebrew month of Tammuz, when the sun stopped not once, but twice.

Personally, I find it difficult to speak about Gimmel Tammuz, more than twenty years when the soul of my Rebbe, our Rebbe, stopped shining through his body, when the sun ceased radiating through its shield, illuminating everyone and anyone, the way it did for 92 years, since his birth in 1902.

This difficulty is not merely an emotional one, due to the physical loss of someone that can be considered closer than a parent. The primary difficulty for me is the sad reality that mortality can and has impacted the immortal. You see for me the Rebbe, even as I knew and recognized him soul within body, represents the immortal Torah. I for one am repulsed by the idea of worshipping any human being. Judaism categorically and unequivocally rejects that notion. If I am going to worship a mortal, I might as well worship myself. Long ago G-d declared “you are my servants not the servants of my servants.” My relationship with the Rebbe was not to the person; but to the non-person. Not to his body but to his soul: To the Divine sun that emanated through his selfless life; to the immortal Torah that he embodied; to the cause he represented; to the all-pervasive Divine he exuded.

Of course I loved the man. I loved the way he gazed at children with such adoration, recognizing their innate innocence. I loved how he smiled and empowered every person he met, every fiber of his being emanating love. How he danced on Simchat Torah and sounded the shofar on Rosh Hashana. How he laughed and cried about the sheer insanity of life. How he persistently invested thousands of hours hammering and chipping away at the complacent hearts of his listeners, drilling into them the message that you can change the world – now. How he unceasingly waged war against apathy, even as his audiences were consumed by apathy. I loved and continue to love the man because his “human” self was completely aligned with his “Divine” self. But the total dedication to the Rebbe was not to the “man” but to the Divine cause he manifest.

Indeed, the Rebbe’s predecessor and founder of the Chabad Chassidus, Rabbi Schneur Zalman known as the Alter Rebbe, writes in a consolation letter published in

Tanya (Iggeret HaKodesh epistle 27), that the true life of a Tzaddik is not one of flesh, but one of spirit – his awe, faith and love of the Divine.

That is a remarkable statement. Imagine, a person whose life is not his beating heart, blood flowing through his veins, mind and central nervous system, but his faith! A man driven not by biological life but by spiritual life.

What is even more extraordinary is that this spirit manifests in a human body, who looks, talks and acts like the rest of us, yet his life is pulsating with love and awe of G-d.

There were certainly people who connected to the charisma and physical presence of the Rebbe. But this writer always connected to the spirit of the Rebbe. And therefore the very disconnect that happened on Gimmel Tammuz – calling the day by its date is perfect for dissonance and ambiguity – is difficult for me to speak about. How does one speak of mortality and immortality in one breath?

So when I see various attempts at commemorating the “anniversary” of Gimmel Tammuz – with no disrespect to anyone – I simply don’t relate. I understand that everyone is trying to honor the Rebbe. But how do you mark a day like this? Every person is entitled to their way of honoring this day. Indeed, the Rebbe’s brilliance, like the sun, meant something unique to anyone he touched. I am simply articulating about my own personal and subjective reaction.

I say this also as an answer to many questions I have received whether I am writing a book or doing some other special activity in connection with Gimmel Tammuz. I simply have nothing to say – except a call to action: That the best way to connect to the Rebbe is to connect to his core essence – his teachings and life lessons, in which he poured and engraved his soul. That lives on and is indeed immortal.

Actually, if I were to say anything I would repeat what I wrote in my epilogue to Toward a Meaningful Life:

I initially titled this book Reality because, for myself, “reality” is the one word that embodies the Rebbe. And the Rebbe is, in one word, reality. When speaking to, listening to, or reading the words of the Rebbe, I — like most people — became transfixed by something that was truly real. No superficiality, no vanity, no gossip. There was a constant sense of urgency, a sense that actions truly matter, that people really matter — that you and I, and everything we do, is of vital importance. And in a climate of cynicism and selfishness, it was more than revitalizing to experience a taste of such reality.

I believe that beneath the surface, many of us are just plain complacent. The pressures of society have convinced us that any one person hardly matters — that we will live and die and, ultimately, the world will remain unchanged. More than anything, the Rebbe taught that such an attitude is simply wrong. Like a good teacher, he communicated this through his actions as well as his words — through his ability to speak from heart to heart well into the wee morning hours; through his sensitivity to our frailties and insecurities; through his patience as a teacher in repeating an idea over and over until it was absorbed; through his unending pleas with G-d to alleviate human pain and suffering. In all these ways, the Rebbe embodied an unyielding commitment to virtue and an unwavering confidence in the human spirit. In our mercurial world, such confidence creates a security that can never be shaken; it gives a person something truly meaningful to live for.

I miss the Rebbe. I cry for the Rebbe, a true man of G-d. In my heart and mind, he still speaks for hours upon hours, his countenance shining, sharing a taste of reality with us. And I am committed to sharing the Rebbe with everyone with whom I come in contact. There is no doubt in my mind that the Rebbe and his message will prevail. Reality always does; such is its nature. 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).

life

Tzvi Freeman

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, the more holy and 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.

What Healthy Societies Are Built On

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 everchanging 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.

Incarceration is Not a Solution

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 prophet Isaiah depicts the messianic era as a miraculous time. “A wolf shall live with a lamb...” (Isaiah 11:6–7). The Torah, too, promises (Leviticus 26:6): “I will remove wild beasts from the Land,” which seemingly implies a new supernatural order. Nevertheless, the words of our sages seem to contain conflicting messages in this regard.

On one hand, the Midrash and Talmud are replete with statements regarding fantastic miracles that will be commonplace during the messianic era. For example, the Talmud (Shabbat 30b) tells us that during the messianic era women will give birth, and trees will produce new harvests, on a daily basis, and trees will also sprout ready-made cakes and even clothing!

The accepted middle ground is that the era of Moshiach will consist of two periods.

On the other hand, the Talmud (Berachot 34b) asserts that “the only difference between today and the era of Moshiach is that then will end the Jewish nation’s subjugation to foreign powers.”

Maimonides writes (Mishneh Torah, Laws of Kings 12:1) that the era of Moshiach will not be characterized by supernatural phenomena. Instead, he understands Isaiah’s prophecy to be allegorical: “The Jews will live peacefully with the most vile of the nations, who are compared to leopards and wolves.” Similarly, he understands all the midrashic statements about the messianic era to be allegorical. Other great sages, however, vehemently disagreed with Maimonides’ interpretation of the prophecies of redemption.

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 accepted middle ground is that the era of Moshiach will consist of two periods. During the first period, the world will be at peace and the Jews will be autonomous—but everything will continue operating according to the laws of nature. The second period, which will commence with the resurrection of the dead, will be completely miraculous.

whaT'S wiTh The dollarS?

Rabbi Yoseph Y. Zaltzman

QI was gifted a dollar that my mother received from the Rebbe. She said it is a source of blessing and goodness, telling me the Rebbe would stand for hours and hand out dollars to people who would line up to see him. What does it mean? Is there spiritual value to this dollar? What should I do with it?

For the first twenty-five years of his leadership, the Rebbe would receive his Chassidim, as well as men and women from all walks of life, in private audience three times a week. As the number of those seeking the Rebbe's advice and blessing continued to grow, the requests for meetings with the Rebbe reached such numbers that it was no longer possible to accommodate them. Individual contact with the Rebbe now took the form of written correspondence: some three mail sacks of letters would arrive each day to his office at 770 Eastern Parkway in the Crown Heights section of Brooklyn, each of which he would personally open and read.

In 1986, the Rebbe began conducting a weekly "receiving line." Each Sunday, the Rebbe would stand in a small room near his office as thousands of men, women and children filed past to see him and receive his blessing. Many used the opportunity to pose a question and receive a word of advice. To each of them the Rebbe gave a dollar bill, appointing them as his personal agent to give it to the charity of their choice.

The Rebbe’s intention was that the recipient should give the dollar to charity. In this way, explained the Rebbe, when two meet, it should benefit another. Usually, instead of giving the actual dollar bill to charity, the recipient would keep it and give away another dollar in its place. If you received a dollar from the Rebbe, perhaps the first thing to do is give a dollar (or more) to charity, as the Rebbe intended.

The Rebbe explained his custom by quoting his father-in-law, Rabbi Yosef Yitzchak

of Lubavitch, who would often say: "When two people meet, something good should result for a third." The Rebbe wished to elevate each of the thousands of encounters of the day to something more than a meeting of two individuals. Often the topic of conversation during these encounters with the Rebbe involved the Rebbe asking the person where they live, what they do, and inquiring how they contribute goodness to their surroundings.

Receiving a dollar from the Rebbe reminds you of the responsibility of helping another. Whether it’s physical charity with money or goods, or time and effort, going out of your way for another’s benefit is what this dollar represents. Thus, the dollar serves as a constant reminder that the Jewish people are all about helping others, both spiritually and materially. And since it comes from the Rebbe, a righteous person, it embodies the energy and blessings he bestows for you personally and for that mission. The dollar becomes a channel for that energy and blessing. Indeed, the there was a blessing given to all without exception: “Blessing and success.” Success in what? In the job you have to do, in your mission in life, in doubling the power of that mission. What mission? The mission in which you have been empowered. Now go, choose, and do something good.

For this reason, many keep the dollar in their wallets, or in a place where it can easily be seen, to serve as a reminder and motivator and a source of blessing. 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, как в современном мире можно разобраться, что является истинным, а что нет? Почему люди должны соблюдать законы и запреты, которые были установлены тысяче-летия назад? Нужно ли менять законы в связи с развитием науки и мира в целом? Что скажете о людях, которые меняют запреты одеваться скромно и, например, носят короткие шорты, вступают в отношения до брака, говоря: «Ведь 21 век на дворе!»

Прежде всего, законы не были установлены людьми, они были даны Б-гом на горе Синай не только евреям, но и всему человечеству. Еврейскому народу были даны 613 заповедей. Всему миру – 7 заповедей. Б-г создал мир с единственной целью – для того, чтобы человечество соблюдало Тору. В этом смысл Творения мира. Вот Вы говорите «сегодняшний мир..., 21 век..., наука...» Скажите, улучшилась ли мораль человечества за последние несколько столетий, за последние несколько десятков лет? Смотрите, что происходит в мире? Мир катится в бездну. Увеличивается процент людей, причем, успешных людей, которые не хотят иметь детей. Многие считают, что женой мужчины не обязательно должна быть женщина. Надо признать, что этот кошмар был всегда.

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

основной труд философии хасидизма

LAG B’OMER FAMILY FESTIVAL

The Jewish community in the Greater Toronto Area experienced an amazing, unified citywide Lag B’Omer Family Festival on Tuesday, May 9. Due to the large amount of expected participants, the free event was held in two locations – one at Earl Bales Park in central Toronto, and one at the Schwartz/Reisman Centre in Vaughan. Organized by the JRCC in partnership with a dozen local Jewish organizations, the carnival-like Lag B’Omer event draws thousands of people from different communities throughout the GTA and beyond for an afternoon of fun and unity. This year’s event featured live festive music, an amazing children’s show, rides, and carnival games, along with a children’s rally and parade, a bonfire, and lots of awesome food. By far the greatest aspect of the event is the mere fact that so many Jewish people from different backgrounds celebrated together – a tremendous show of unity that is very much in the spirit of Rabbi Shimon Bar Yochai, for whom the day of Lag B’Omer is established. Thank you to all the participating organizations’ staff and volunteers from across the city who helped make this year’s event amazing.

SHAVUOT AT THE JRCC

On Friday, May 26, hundreds of children and adults attended the annual reading of the Ten Commandments on Shavuot at ten JRCC locations in the GTA. The children were treated to the now famous Shavuot Ice Cream Party, as they joined. Thousands of Jewish communities around the world in celebrating the receiving of the Torah at Mt. Sinai over 3,300 years ago. The readings were followed by a light dairy brunch buffet, including delicious homemade cheesecakes. The event was held simultaneously at all JRCC branches, with some branches holding multiple readings and parties throughout the day to accommodate everyone’s schedules. On the previous evening, dozens of people joined the traditional all-night learning sessions and the reading of the Kabbalistic “Tikun Leil Shavuot” on the night of Shavuot, expressing our love for the Torah and anticipating receiving it anew as we do at this time each year.

JRCC DISTRIBUTING 10,000 BOOKS OF PSALMS

The JRCC organized the printing and distribution 10,000 copies of a Book of Psalms (Tehillim) to members of the community. For thousands of years, millions of Jews around the world have turned to the Book of Tehillim as a source of inspiration, solace and prayer. The rich, moving, poetic words of Tehillim have been engraved in the hearts and minds of people of all ages from all walks of life, and many have been composed into popular songs. If you or your family are from the former Soviet Union, you are eligible to receive a free copy of this treasured book. If you have not yet received a copy and wish to do so, please contact Igor Saikov at 416-222-7105 x291.

Sunday morning Minyan at South Richmond Hill was a joyous occasion as Rabbi Avrohom's son, Mendel, began the tradition of putting on tefillin. The community came together to celebrate this significant milestone in Mendel's spiritual journey.

Faces of the Community

FARBRENGEN

SHABBAT, JULY 1 | 1:00 PM

Celebrating

Community

SUNDAY, JUNE 18: Willowdale, 17 Church Ave.

SUNDAY, JUNE 25, 4:00PM: South Thornhill, 28 Townsgate Dr. (Side Entrance)

LINK: JRCC.ORG/BBQ

S. Richmond Hill & Maple, 9699 Bathurst St.

Concord 411 Confederation Pkwy., Unit 14

West Thornhill, 1136 Centre St., Unit 2

All are welcome

MARK SAUNDERS Politician Former Toronto Chief of Police Candidate for mayor

of Toronto

We have already formed a tradition in Exodus Magazine to acquaint the community with candidates for various positions at different levels of government. Today we bring readers a conversation with Mark Sanders, a candidate for mayor of Toronto.

Mark, can you please share with us a little about yourself, the experiences that define you and your journey to be a candidate for mayor of Toronto.

Reflecting on my life journey, my mind often wanders back to the pivotal year of 1982 when I first joined the Toronto Police Service. It was a time of palpable tension and strained relations between the police and the black community. I cannot assert that the situation has drastically improved today, but I take solace in the significant strides we've made. The numbers are evident; the diversity within the organization has markedly improved.

But I remember when I got in, the number one question I got from my friends and family, most of whom are people from the black community, was: are they treating you okay?

It was strange in the sense that I joined because I always wanted to make a positive difference in the lives of people. And, you know, being young and naive, I would think that police officers are always to arrest all the bad guys and then the world's a better place for good people. But you find out quickly that’s not even close to the mark.

It’s not just about arresting the bad guys. More often than not, you're dealing with people that are in despair. You're dealing with addiction. You're dealing with a lot of social issues. It's not about arresting your way through. It's providing a service. It was unique in the sense that being black, sometimes I'd knock on the door and people would say, “this person can come in, but you can't”, because of my race.

I think of those types of encounters: Where the police were called and then I showed up as the police officer and they don’t want to let me in because I’m black, and they’re having discussions in front of me. I had to manage not only that, but also pivot to addressing the reason I was there; and gaining their respect and cooperation from the entry point of a discussion about my race. It was challenging.

As police chief, I know that my race often times was the focal point. It's interesting because, now, as a Mayoral candidate, I get asked to respond to things that normally would never get asked of a candidate, for example: “what if I tell you that certain members of the black community aren't going to vote for you,” and I think, okay, well, that's an interesting question because it's based on the assumption that for every person before me that was white, everybody voted for them because they're white. And that’s just not true.

I still to this day will go into certain stories and be followed. My wife would testify to what she has seen. And in fact, sometimes she’ll step back and just watch how I’m followed around, where a white person isn’t.

It happened when I was the Chief and it still happens today. It speaks to the world that we live in. But I’m not complaining. Instead, I use it to inform my perspective because when you live these stories, and you’re sitting at important tables, having a different perspective is a good thing and it moves the discussion in a way that includes more voices.

This isn’t about just being black. Every culture, or race, or group of people who aren’t necessarily the mainstream know what I’m talking about.

But I have the added benefit of having been in a position of authority. It really does help other people that look like me to know that they have opportunity; their children have opportunity. And so if I'm setting a standard or a bar for people that look like me, that's a good day… it’s an added bonus to everything.

I have skills, qualifications, lived experience, passion to move this city in the right direction. Our city belongs to all its residents; not just the ones who run City Hall. It's the people that make the city so great.

At your local JRCC Branch

the release of the Previous Rebbe from Communist prison

JRCC Program Spotlight

A BRIS AT 96! The oldest man since Abraham to have a Brit Milah

In what might be a world record, a 96-year-old man was circumcised in a Brit Milah ceremony coordinated by JRCC Willowdale. He is the oldest known man to have a Brit since Abraham almost 4,000 years ago, who had his Brit at the age of 99.

Armin Konn was born in Zhvil, Ukraine in 1926 at a time when the communist rulers were attempting to suppress the Jewish religion. He was not circumcised as a baby. He fought the Nazis during WWII alongside the partisans, and participated in the liberation of Poland and the Battle of Berlin.

The Brit Milah circumcision is a physical symbol of the relationship between G - d and the Jewish people. It is a constant reminder of what the Jewish mission entails, to refine the self and elevate the physical world. It is a joyous celebration marking the entrance of another Jewish male into the covenant of Abraham.

In Judaism there is a concept

that it is never too late. Even if for whatever reason a boy or man did not have a brit when he was eight days old, the date on which a brit should be performed on a healthy Jewish boy, he can and should have it done.

The largest number of uncircumcised Jews today are

thousands of Russian Jews, previously forbidden to practice Judaism, began reclaiming their heritage.

Having a Brit, regardless of one's age, is a powerful and transformative process, joining in a sacred covenant with G-d. Countless Jews have used the experience as a jumping off point for deepening their commitment to and practice of Judaism, and the JRCC has helped coordinated dozens such Brit Milahs over the years.

In what could be described as a his personal victory over evil, overcoming the oppression faced by his generation that prevented him from having a Brit Milah as a child, Armin was circumcised by an expert mohel in a ceremony where he was also given a Jewish name.

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 Hilda: 175 Hilda Ave

Rabbi Menachem Wolff x281

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 AFFILIATES

Danforth Beaches

Rabbi Shalom Lezell (416) 809-1365

Durham Region

Rabbi Tzali Borensein (905) 493-9007

Georgina, Ontario

from the former Soviet Union, who never had a chance to fulfill the mitzvah there. But that started to change when the Iron Curtain fell and hundreds of

Mazel Tov to Armin and to the entire Jewish people! Armin is a reminder and an inspiration that it’s never too late to connect, to fulfill one’s purpose, and to pursue one’s dreams.

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

EDUCATIONAL PROGRAMS

L&M Gelfand Daycare

JRCC Daycare and Preschool x501

JRCC Hebrew School

Sunday and after-school program x225

Institute of Jewish Studies

Classes & Lectures for Adults x221

Exodus Magazine

Monthly Publications in Rus & Eng x222

JRCC Bookstore & Library jrcc.org/bookstore x221

SOCIAL PROGRAMS

Furniture Depot: 1416 Centre St. #6 x500 jrccfurnituredepot.org

Hospital & Jail Visitations x221

Family Counselling & Legal Advice

Holiday Programs x234

Events, Parties & Holiday Awareness

Jewish Identity Verification x237

Mazal Makalski jewishidentity@jrcc.org

Simcha Gemach x234

Chanie Zaltzman chanie.zaltzman@jrcc.org

Volunteering x254

Get involved in your community!

YEDinstitute – Entrepreneurial Mentorship x221 yedinstitute.org

With joy and gratitude to Hashem

We take great pleasure in inviting you to join us in celebrating the marriage of our dear children

Shmuly & Brochi

Wednesday, the twenty-fifth of Sivan, 5783 Year of Hakhel

the fourteenth of June, 2023 Gymnastics Palace, Luzhniki Park, 24 Luzhniki Str., Moscow, Russia

Kabbolas Ponim at six | Chupah at seven Dinner following Chupah

With heartfelt prayers for the coming of Moshiach now!

Rabbi & Mrs. Berel & Chani Lazar

Rabbi & Mrs. Yoseph & Chiena Zaltzman

Moscow, Russia Toronto, Canada

Yechi Adonainu Morainu Ve’Rabainu Melech Ha’Moshiach Le’oilam Vo’ed

С большой радостью и благодарностью

к Вс-вышнему, просим Вас почтить своим присутствием бракосочетание наших дорогих детей

и Брохи

25 Сивана 5783 г. - год Хакхель 14 июня 2023 г.

Дворец гимнастики, Парк Лужники, Москва, ул. Лужники д. 24

Торжественная встреча

жениха и невесты

в 18:00

Хупа в 19:00

Свадебная трапеза в 20:00

Раввин Берл и

Хана Лазар

Раввин Йосеф и

Хиена Зальцман

Москва, Россия Торонто, Канада

Йехи Адонэйну Морэйну Вэ Рабэйну Мелех

Ха Машиах Ле Олам Воэд

IT’S A BOY!

Eli Refael Kaushansky

Yacov Yisrael Gutman

Shimon Avrohom Kholodenko

Adin Avrohom Bitzan

Avigdor Noam Belenky

IT’S A GIRL!

Ariana Liane Shimonov

Leila Leah Mazin

BAR-MITZVAH!

Yaron Yosef Kreichman

ENGAGEMENT!

Shawn Berezin & Shaily Turner

MARRIAGE!

Osher Hanukaev & Maya Esther Cabessa Chaim Wolf & Mashie Vilenkin

David Oster & Chaya Mushka Twersky

Levi Bisk & Mimiu Blasberg

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, Rabbi Menachem Wolff

The SeCreT of JewiSh reSilienCe

Yosef Y. Jacobson

Afascinating and cryptic Talmudic story takes us on a journey into the heart of the Jewish struggle for identity and survival some 1900 years ago, teaches us about the essence of "The Three Weeks," and conveys the secret of resilience and endurance in times of crisis and destruction.

The Talmud (Bechorot 8b) recounts a fascinating confrontation that occurred between the Wise Men of Athens and the great sage of Israel, Rabbi Yehoshua son of Chananya, which took place during the first century CE, only a few years after the destruction of the second Temple by the Romans in the year 68 CE.

Athens was known in the ancient world as the seat of wisdom and philosophy, and its sages saw themselves as the deepest and wisest thinkers of the time. Amongst the sages of Israel, Rabbi Yehoshua stood out as the sharpest and most quick witted, able to best anyone in an argument.

The impoverished Rabbi Joshua was a fearsome debater and a brilliant scholar, though to earn a livelihood he would sell charcoal. He was a Levite who played music back in the Second Temple (the Levites would perform a daily morning concerto in the Temple) and witnessed the destruction. In the following decades, one of the worst moments in all of our history, Rabbi Joshua served as the most prominent spokesman for Judaism and the Jewish people.

So when the Roman Caesar demanded to test who was wiser, the Jews or the Greeks, Rabbi Yehoshua was the clear choice to represent the Torah of Israel.

Sixty sages of Athens challenged the Jewish sage and the battle of wits began. The Talmud records the back and forth between these sages, that took the form of a cryptic exchange of riddles. The Athenian sages would throw a challenge in front of Rabbi Yehoshua, and Rabbi Yehoshua would come back with an answer each time, usually in the form of a counter-question. The exchange went like this:

The sages of Athens asked: ‘If a chick dies while in the egg, before the egg is hatched [and it is sealed from all sides], from where does its soul escape?’ Rabbi Yehoshua’s response: ‘The soul escapes through the same

place it entered [into the sealed egg].’

They asked him, "When salt gets spoilt, what do we use to preserve it?" His response: "We use the afterbirth of a mule." "Do mules have afterbirth?" they asked. [A mule cannot give birth.] "Does salt spoil?" he retorted.

Each one of these exchanges – and there were many of them — begs explanation. What do these bizarre questions really mean, and what lies behind the sharp answers? What wisdom is being displayed here? Here is one more, equally strange.

The Sages of Athens showed Rabbi

Yehoshua two eggs, and asked him, "Which of these eggs came from a white hen and which from a black hen?"

In response Rabbi Yehoshua presented before them two pieces of cheese and asked, "Which of these cheeses is from the milk of a white goat, and which from the milk of a black goat?"

This response silenced the Athenians. They were defeated. But why? What were they asking, and how were they answered? They came with eggs, he responded with cheese. What’s going on here?

The various Talmudic commentaries all agree that the conversations between the Rabbi and the Greeks were allegorical. They were discussing lofty issues of the spirit, the meaning of life and death, G-d’s role in the universe, human destiny, the meaning of existence. They spoke in symbolic terms, the language of wise men, and their words are not to be taken literally. This discussion was not about eggs and cheese.

So what were they talking about?

The great 16th century Polish Talmudist, Rabbi Shmuel Eidels, known as the Maharsha, interpreted this enigmatic exchange in a profoundly moving and original way. The Greeks were communicating, in a rather sophisticated way, one of the key ideas in Greek philosophy. They were also making a dire prediction. They were warning of the imminent extinction of the Jewish people. Israel was about to disappear. And they could prove it.

Here is how the Maharsha explains it:

It takes 21 days for a hen egg to hatch. For three weeks, the mother hen sits on her eggs to keep them warm (she sits lightly on them, so as not to squash them, and she covers the eggs with her thick fluffy feathers and wings), until the chicks hatch from the eggs and nothing remains but an outer shell. The "life-span" of an egg is three weeks (unless the egg is taken from the hen to be eaten.)

This was the metaphor of the two eggs in our narrative. The two eggs that the Sages of Athens presented before Rabbi Yehoshua represented two 21-day periods in the Jewish calendar.

Firstly, there are the 21 days between 17th Tammuz and 9th Av, the annual three weeks of mourning for the destruction of the Temple in Jerusalem. This time period — in which we find ourselves right now — commemorates sadness and tragedy. It starts on the day that the walls of Jerusalem were breached by the enemy, and ends on the day that the Temple was burned to the ground. These 21 days are represented metaphorically by an egg that was laid by a black hen – a three week period which brought darkness and gloom to the Jewish people.

But there is another "egg" in the Jewish calendar, another three week period on the

Jewish calendar: the very first 21 days of the Jewish year, beginning on Rosh Hashanah and culminating with Hashanah Raba. These are festive and purifying "white" days. On Rosh Hashanah our souls are renewed and

made fresh, on Yom Kippur we are cleansed and whitened from our sins, receiving atonement for each and every sin. On Sukkot we dance and celebrate, and on Hashanah Raba we rejoice with the final judgment for a

year of blessing and good. This 21 day period is like the egg laid by a white and pure hen, a time of purification, whiteness, cleansing and positivity.

These are the two eggs, from the white hen and from the black hen. With this imagery, the Greek sages presented Rabbi Yehoshua with a grim proposition. You can’t tell the difference between the two eggs. The egg that was laid by the black hen is identical to the egg laid by the white hen. So too, your days of celebration and purification have been equaled by your days of mourning and blackness. Your 21 days of joy have thus been neutralized by the 21 days of mourning. Darkness is akin to light; despair is as powerful as hope; gloom is an equal to happiness. The world is essentially a random, hopeless, meaningless arena, where fortune and misfortune share an equal chance of victory. Evil is as powerful and potent as good. Your times of light do not even get one additional day over your period of darkness.

What is more, the Greeks were intimating, this egg experiment demonstrated that there is no hope for Israel.

In times gone by, the Jewish people could claim that they had a special place in G-d’s eyes, for G-d granted them three weeks in the year to be elevated and purified. But now, in the aftermath of the Temple’s destruction, that special relationship has been eclipsed, for 21 days of pain and sadness have come to cancel out the 21 days of celebration and joy. The egg from the black hen looks the same as the egg from the white hen. G-d’s love of the Jews is a thing of the past. Darkness has fallen over Israel. The Jewish moment is over.

This was the challenge the Athenian sages lay before Rabbi Yehoshua. And indeed

they had a point. From the looks of things, the grand majestic history of the Jewish people was coming to an end. The nation that left Egypt with miracles and wonders, received the Torah from the hand of G-d Himself, settled the Promised Land to create a kingdom of priests, and built the Temple as a home for G-d on earth, this once extraordinary nation was now beaten and exiled, their land conquered by a foreign invader, their religion outlawed and their Temple reduced to a disgraced pile of rubble. Millions of their people were massacred. Any observer would predict that the end was near. The era of the white hen, the 21 days when G-d finds favor with the Jewish people, seemed to have been pushed aside by a new era, the era of the black hen. The sun had set on Israel, and the darkness was descending all too fast.

But the Athenians were wrong. And Rabbi Yehoshua showed them why. He took out two pieces of cheese, one from a black goat, the other from a white goat. They too were indistinguishable. With this he taught them something that even Greek wisdom could not fathom: the Jewish message of hope after tragedy; rebirth after destruction. Where the Greeks saw an egg coming from a black hen, Rabbi Yehoshua saw cheese curdled from a black goat. Even from the black goat white cheese was born.

The two goats alluded to the goats that were used in the Temple on Yom Kippur, just several decades before this debate took place. The Torah (Leviticus 16) commands us to bring two identical goats on the holiest day of the Jewish year. One of them is brought as an offering to G-d, its blood sprinkled in the Holy of Holies and on the sacred altar;

the other goat is cast off a cliff in the desert, a symbolic casting away of negative energy and sin.

(The famous term "scapegoat" is taken from this biblical instruction to select a goat that would "carry" away the sins of Israel. The word "scapegoat" has come to mean a person, often innocent, who is blamed and punished for the crimes or sufferings of others, often as a way of distracting attention from the real causes.)

It is during this time of year, the three weeks of mourning for the Temple, that we focus on this powerful idea. Destruction is a step toward rebuilding, and failure is a chance to regroup and get our strength back. We all go through black times, we all get knocked over and we all fall. But "failure is not falling down, it is staying down." As Jews we know that we must get back up, shake off the dust and keep on laying eggs.

The Three Weeks, from a Jewish perspective, are like the Black Hole in modern physics, which is filled with endless light, but does not allow it to escape its pull. (A black hole is a region of space in which the gravitational field is so powerful that nothing, including light, can escape its pull.) Our job is to penetrate the black hole and reveal its inner light, the light of Moshiach. EM

Rabbi Yosef Yitzchak (YY) Jacobson is one of America’s premier Jewish scholars in Torah and Jewish mysticism. He is a passionate and mesmerizing communicator of Judaism today, culling his ideas from the entire spectrum of Jewish thought and making them relevant to contemporary audiences. Rabbi Jacobson founded and serves as dean of TheYeshiva.net.

AUTO & VEHICLE

Mazda of Toronto - page 23

FINANCIAL & LEGAL SERVICES

Finance & Tax Insurance - page 23

Lawyers - page 2

Tatyana Subbotina - page 23

FUNERAL & MEMORIALS

Steeles Memorial Chapel - page 25

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Dr. Asia Kreichman - page 22

Massage Therapy - page 23

HOME & OFFICE

Air Point - page 23

European Furniture - page 24

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Fiera Foods Job - page 27

Rolltec - page 23

The Israeli Network - page 26

REAL ESTATE & BROKER

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Freshco - page 23

No Frills - page 23

Tov-Li - page 22

Super Store - page 24

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Our Deepest Sympathies to the families of:

Abramov Natalia

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Shapiro Ida

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Rabbi Levi Mishulovin

Rabbi Chaim Hildeshaim

Rabbi Levi Jacobson

Rabbi Mendel Zaltzman

Rabbi Levi Blau

Rabbi Shmuel Neft

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