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#226 | August 2021 • Elul 5781

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think! again. August 2021 • Elul 5781

5 | JEWISH SOUL

The Annual Accounting

8 | FIRST PERSON

Revelations

As the old year draws to a close and the new year draws near, every person draws up a “balance-sheet” for the year gone by, which guides him in his resolutions for the forthcoming year.

A freely translated excerpt retelling the Baal Shem Tov’s account of his own childhood as an orphan and his formative years, including his initiation into the cirle of hidden mystics.

— From the Rebbe's letters

— from the writings of the previous Rebbe, Rabbi Yosef Y. Schneersohn

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

6 | MADE YOU THINK

Prepare for the New Year

10 | LIFE ON EARTH

Faith After Surfside

The beginning and end of each year stimulate all of us to think. The custom of public contemplation before the High Holidays gives Jews a chance to ask each other: Where are we going?

Faith is a vision that sees beyond anything the eye can see, grasps that which the mind cannot begin to fathom, knows that which even the heart cannot contain, to an inner reality that breathes within all things.

— by Adin Even-Israel Steinsaltz

— by Tzvi Freeman

7 | JEWISH THOUGHT

18 | PERSPECTIVES

Elul is the month of love and compassion. No doubt, there is much beauty in the world. Humans continue to demonstrate noble acts of gallantry. But collectively we are living in very troubled times.

Judaism is about insecurity in a way perhaps that no other religion is, and Jews have experienced insecurity in a way no other people has. That has been the Jewish experience for almost 4,000 years.

— by Simon Jacobson

— by Jonathan Sacks

Elul Whispers

August 2021 / Elul 5781

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4 5 6 7 8 10 12 13 17 18 21 25

Faith and Insecurity

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The world is definitely changing, but human behavior has for the most part remained the same. It is ironic that we find a way to dispose of the offensive by-products of our existence through gentrified sanitation control mechanisms, but that we somehow ignore the equally offensive and dangerous by-products of unhealthy and insensitive living; that we continue to innovate devices and software that enable and encourage uninterrupted communication, but we spend little time or energy improving the substance of that communication and interaction. It is especially ironic when the spiritual technology to deal with these maladies of the mind and heart have been around for over two centuries. The areas of life readily accessible for improvement — thought, speech and action — are termed “garments” in Chassidic thought. They are part of us, but at the same time somewhat external, like our clothes. The garment metaphor implies that every healthy human being has the ability to control their thought, speech and action much the way we change or remove our clothing. Even thought, the most elusive of the three garments because we cannot easily remove it entirely except through intense concentration and meditation, is quite malleable when we consider that we can turn our thoughts effortlessly from one subject to another. Speech and action are even more controllable, since we can simply hold ourselves back from speaking or acting offensively. Our inner feelings and our intellects, on the other hand, require years of painstaking, incremental advancement to fully master; we cannot easily change how we feel our how we understand certain things the way we can change how we speak about them or react to them. But just because the area is superficial, doesn’t mean our approach to it has to be. It is tempting to dismiss the outer garments as inconsequential, superficial manifestations of who we are, but mastering them is the secret to experiencing growth and discovering the inner self. Unlike the intellect and emotions,

the outer garments are completely under our dominion; I might not always be able to dictate how my mind processes ideas or how my heart experiences emotions, but I can always control what I think about, what I say, and what I do. Always. The outer garments provide the most fertile ground for change because they are malleable by even the gentlest force of will. This approach should not be confused with the cognitive behavioral approach of medieval ethicists and modern psychiatrists, who crush the human spirit by denying us its power. The idea of controlling the outer garments does not focus on treating symptoms through behavior modification. Though this is sometimes necessary in extreme situations when time or circumstances do not allow for the process of real change to play itself out, it is never really desirable. Behavior only deals with the outer self, and ignores completely the inner self and the power I have to transform from within. Denying this power is an excuse, an escape from the responsibility it entails; it is much easier to say that I cannot, and meekly whither away, than to acknowledge that I can, and face the subsequent battle. This is why the term garments is used, to emphasize that the cognitive behavioral approach to change — where we condition ourselves to overcome addictions or negative behaviors through physical consequences or stimuli (much the way dogs are trained) is, quite literally, only skin deep. The individual is not transformed by the process, which ignores the cause of the malaise. In some cases the behavior is improved, but often at the expense of real inner discovery. I could spend my whole life continuously modifying my external behavior without ever changing who I am. Or I could empower myself to change what I am into, which garments I immerse my being into — changing not merely what I think, but what I am into thinking; not what I say, but what I am into speaking; not what I do, but what I am into doing.

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© 2021 JRCC. Published monthly by the Jewish Russian Community Centre of Ontario. Issue Number 226 (August 2021) Mail Registration Number: 40062996 Circulation: 19,000 Subscription: $18 For submissions, please send articles via e-mail along with a biographical sketch of the author. Журнал Эксодус выпускается Еврейским Центром Русскоязычной Общины Онтарио. Журнал на русском языке можно приобрести позвонив по телефону (416) 222-7105.

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August 2021 / Elul 5781

jewish soul

The Annual Accounting From the Rebbe's Letters

s the old year draws to a close and the new year draws near, every person draws up a “balance-sheet” for the year gone by, which guides him in his resolutions for the forthcoming year. In order that such a “balance-sheet,” and the resolutions based on it, be as close to the truth as possible, one must be wary of overestimating one’s virtues and accomplishments. But neither should one exaggerate one’s deficiencies and failings, for a depressing mood, not to say despondency, G‑d forbid, is one of the serious obstacles on the road to self-improvement. It is possible, however, that even without exaggeration the “balance-sheet” may reveal that the liabilities’ side is quite substantial, perhaps even outweighing the assets’ side. But even in such a case there should be no room for despondency. For together with the feeling of sincere repentance and a firm resolution to change for the better—which must be the necessary outcome of such selfsearching, there is an encouraging feature in the general conduct of man, which should be borne in mind at this time. It is, that every positive and good action—positive and good in accordance with the definitions of our Torah, the Law of Life—is indestructible and eternal, being connected with, and stemming from, the Divine “spark” that is in man, the Neshamah (soul), which is eternal; while any negative and destructive action, being connected with, and stemming from, the animal soul and evil inclination in man, which are essentially limited and transient, is likewise of a temporary and transient nature, and can and must be corrected and completely wiped out through sincere and adequate repentance. Bearing this in mind, every one, regardless what his personal “balance sheet” reveals, will find encouragement and renewed hope in the future, knowing that his good deeds in the past year are eternal, as is the light and benefit which they had brought into his own life, into his family and all our people, since all Jews are closely related and form one whole. In the light of the above, moreover, this helpful feeling is further enhanced in that it is of a universal nature. All good actions unite to make the world as a whole progressively better. Even when a religious and moral relapse seems very much in evidence, with many yet to

August 2021 / Elul 5781

become wiser and more religious, the world as a whole is essentially becoming more purified with every passing year, every day and every minute, for no instant passes without many good deeds. No matter what the state of affairs seems to be at any given moment, eventually the good must triumph and the evil eradicated, as this is the avowed will of the Creator and Master of the Universe. Eventually every one must repent, and G‑d “who forgives abundantly,” will accept repentance, “for none shall be rejected by Him.” Through sincere repentance for the past and good deeds in the present and future, every one has the ability to make the coming year, a year of very great accomplishments indeed, and G‑d, “who desires repentance,” helps to carry out such determined resolutions. And on the scale of Divine justice on the forthcoming Rosh-Hashanah, such determination will ensure still further the repenter’s acquittal and his being inscribed for a happy and pleasant new year.

In addition to the regards which I conveyed through your daughter and son-in-law, I want to confirm receipt of your recent correspondence. May G‑d grant that your travels should bring the desired results, even better than you expect. Especially as we are approaching the auspicious month of Elul, the auspiciousness of which is explained by the Alter Rebbe. Although I may have mentioned this explanation to you in the past, it is a thought worth repeating and remembering. The Alter Rebbe explained the month of Elul by means of the following analogy. A king, when sitting in his palace, is not easily accessible to everyone. However, when the king goes out to meet his people, when the king is “in the field,” then it is easy for everyone to approach him and to present him with one’s petition, and the king receives everyone with grace and fulfills everyone’s request. During the month of Elul the King of Kings is, as it were, “in the field,” whereas on Rosh Hashanah we say, “The King is sitting on His exalted Throne,” etc. Surely no further elaboration is necessary. EM

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made you think

Prepare

for the

New Year

Adin Even-Israel Steinsaltz

he beginning and end of each year are times that stimulate all of us to think. Even those who are not in the habit of making a daily “accounting of this world” (Bava Batra 78b) tend to do so at these moments, during these days that are so conducive to examining, summing up, planning and thinking. Beloved are the People of Israel, who were given by the Almighty times and festivals at the beginning and end of each year for contemplation, for receiving answers to our most urgent questions, and for confronting the challenges that we may face in the (hopefully better) days ahead. And if this is true every year, how much more must we think, repent, and make good decisions, when the days of the year give us no rest, and when the routine of daily life blurs our most fundamental thoughts: What is life about? What do we live for? Where are we going? The days of the month of Elul, and the following month — the seventh month, Tishrei, with its numerous festivals and special days — are bountiful both in their commandments and in their prayers. All this is so much to take in, that we may become insensitive to the days’ messages. Furthermore, the month of Elul and the festivals of Tishrei each demand very different intentions on our part. The month of Elul does not have a specific focus, unlike Yom Kippur, which is a single day of concentration. And the Days of Awe between Rosh Hashana and Yom Kippur, which have a stern aspect to them, are not at all like the days of Sukkot and Simchat Torah, days of relaxation and joy. This kind of preparation for the festivals is an ancient custom. Our Rabbis say we should begin public study of an upcoming festival quite a long time before its arrival (Pesachim 6a). Beyond the need to teach and remind ourselves of the festival’s laws, there is also a psychological purpose to this study: to prepare ourselves both for the rituals that we will perform and for our mindset. How we are going to enter into the festival? This is the work of plowing, which prepares the soil to take in the gifts of Heavenly bounty, and make them grow.

In all aspects of spiritual life there is, of course, room for a great amount of privacy and individuality. In the words of the wisest of all men (Proverbs 14:10): “The heart knows its own bitterness, and no stranger has a part in its joys.” Private, inner experiences cannot be fully shared with others. Perhaps it is only the ministering angels who can “accept from each other” (See Targum Yonatan to Isaiah 6:3). Still, “He fashions their hearts alike” (Psalms 33:15) — an alternate translation is “He creates their hears together.” Despite all the differences and partitions dividing one soul from another, Jewish souls are bound

in some way. This closeness enables us to be givers and receivers even in those things that come from the innermost recesses of our hearts. We must therefore try to receive from each other virtues and emotions that will help each and every one of us to find our own path to the Almighty Creator. EM Rabbi Adin Even-Israel Steinsaltz, of blessed memory, is internationally regarded as one of the leading rabbis of the last century. The author of many books, he is best known for his monumental translation of and commentary on the Talmud. To learn more visit his website, steinsaltz.org.

August 2021 / Elul 5781

jewish thought

Elul Whispers Simon Jacobson

s we enter the new lunar month of Elul – the month of love and compassion – it is a bit difficult to feel beauty and hope. No doubt, there is much beauty in the world. Humans continue to demonstrate noble acts of gallantry. In many little corners of the globe unsung heroes shine and illuminate their environments. But collectively we are living in very troubled times. A deep cloud of fear and uncertainty hangs over the globe. The toxic air can ignite a new attack at any moment, in any place. No one knows when and where the next crisis will strike. The compassionate power of Elul seems very distant. But what else is new? Elul was never an easy process. The source of this month’s history and power goes back 3318 years ago, and tells the entire story: Moses climbs Mount Sinai to receive the Torah. After 40 days Moses returns, only to find that the Jewish people defied G‑d by building the Golden Calf. Moses breaks the tablets and returns to Sinai to pray that G‑d pardon the people for their grave betrayal. He spends another 40 days on Sinai and his efforts are unsuccessful. But Moses does not give up. Determined, he climbs the mountain for a third time and pleads another 40 days. This time Moses is successful. He elicits not merely Divine forgiveness, but a newfound depth, a more intense dimension in the relationship between G‑d and the people. To Moses’ entreaty, G‑d responds with an unprecedented gift: He reveals His Thirteen Attributes of Compassion—thirteen secrets of G‑d’s “personality” that carry the mysteries of life and the power to repair whatever is broken. This third period of 40 days began on the first day of the month of Elul and concluded on Yom Kippur. Elul is therefore a potent month filled with the power of hope, love and reconciliation. The mystics tell us that the Thirteen Divine Attributes of Compassion radiate during the month of Elul, when we relive Moses’ experience. By way of analogy, the Alter Rebbe explains, that in the month of Elul “the King is in the field.” The king had been traveling; he had left his palace and gone to a far off

August 2021 / Elul 5781

land outside his kingdom. And now he is on his way home. He is about to enter his palace (on Rosh Hashana and Yom Kippur) and he stands outside in the field greeting his people. When the king is in the field every person has the opportunity, without petitioning for an audience, to greet him and ask for whatever he or she needs. The king is smiling, he is in his informal mode, and he is predisposed to grant all requests. All year round there are many layers that conceal G‑d’s presence, that shroud your own essence from yourself; there is a split between your inner self and your outer self—who you truly are and what you do, your spirit and your activities. In Elul many of these layers are stripped. You can access, if you wish, your true self, since it is part of the higher reality and the essence of all of existence called G‑d. Elul is not a simple month. It is a complex period in time when we have the power to find hope even after loss, to discover love even after betrayal and to rebuild even after we have destroyed. All people make mistakes. The question is whether we repeat them and whether we repair them. A trusting, loving relationship is built not on perfection but on accountability. In Elul we can correct our errors and reclaim our true legacy. Elul’s message is relevant today more than ever. As a frightened world, fearful of an ominous future, enters the compassionate

month of Elul, is there any more appropriate message? There is much to fear. Many mistakes have been made. The future seems uncertain. But Moses – the one and only Moses – blazed a new path: The road to hope. The month of Elul, which begins today – and the ensuing 40 days concluding with Yom Kippur – gives us the power to begin anew, to learn from the past, to dig deeper and come up with new reservoirs of clarity and strength. Ahh, Moses. He paved new paths, tread new roads, opened new doors, pioneered new possibilities. All for whom? For… us. Elul awakens our inner faith, hope and belief in a better future. We may not have an exact strategy, but if we assume a resigned attitude, we will lose even before we begin. Every challenge, every war must begin with absolute fortitude and belief in victory. Faith that we will prevail. Thus it was 3318 years ago, and many times after that, and thus it will be. The gusts of Elul have the power to counter the winds of war. So open your window, breath the fresh air, smell the flowers and feel the hopeful breeze waft through your life. 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).

first person

Revelations From the writings of the previous Rebbe, Rabbi Yosef Yitzchak Schneersohn

hen I was five years old I was orphaned from both my father and mother. The last words spoken to me by my holy father before his passing were: “Yisrolik, fear nothing but G‑d alone.” I was drawn to walk in the fields and the great, deep forest near our village. After cheder I would make my way to the fields, where I would review by heart what I had learned in cheder. Often I would sleep at night in the field or the forest. My guardians, who looked after me and several other orphan boys and girls, did not tolerate this behavior of mine of wandering in the fields and the forest, and dealt severely with me. So passed two years. One morning, I heard the sound of a human voice in the forest. I followed the direction of the voice and came upon the figure of a Jew enveloped in tallit and tefillin, praying with a fervor such as I had never before witnessed. I hid myself behind the trees and derived great pleasure from listening to the man’s praying. I was enthralled by the extraordinary sight, and thought to myself that this holy man must be one of the thirty-six hidden tzaddikim (righteous and saintly people) that are in the world. The tzaddik concluded his prayers, removed his tallit and tefillin, and began to read from the Book of Psalms in a melodious voice. Following his recital of Psalms, the man spent some time in ecstatic Torah study. He then gathered his books and his tallit and tefillin and placed them in a sack, lifted the sack unto his shoulders, and set off on his way. At this point I stepped out from my hiding place and walked towards him. When the man saw me he asked: “What is a small child doing all alone in the forest? Are you not afraid to be in the forest all by yourself?” I answered him: “I like the field and the forest because there are no people—the great majority of whom are arrogant and dishonest. I am not afraid of anything. I am an orphan without father or mother. My father, peace be to him, said to me before his passing: ‘Yisrolik, fear nothing but G‑d alone.’ So I am not afraid of anything.”

The man asked me if I was Reb Eliezer’s son. When I replied that my father was indeed called by that name, the man took a volume of Talmud—the tractate Pesachim— from his sack, and sat and studied with me for a while. I then joined him on his way, without knowing where we were going or what was the purpose of our journey. In our wanderings, we would stop for different periods of time in various cities, towns, villages and hamlets—sometimes for a few days, sometimes for a week or longer. I never learned the man’s name. I would study with him each day. He never accepted alms from anyone, yet he fed and clothed me and looked after my needs all the time. Thus passed three years. One day we stopped in a small settlement and the man said to me: “Not far from here, in the forest, there lives a learned and G‑d-

fearing Jew. I will leave you with him for a while.” He then took me to a small hut in the woods, handed me over to its resident, and was off. I lived in Reb Meir’s hut for four years, during which time he learned with me daily with great diligence. Each day, we would go to the village for the daily prayers. None of the villagers were aware that Reb Meir was a sage and hidden tzaddik—they knew him as a simple workman, a coal-smelter. In Reb Meir’s home I became familiar with the ways of the hidden tzaddikim and their leader, the great sage and tzaddik Rabbi Adam Baal Shem. At the conclusion of my years with Reb Meir I was accepted into the society of the hidden tzaddikim and again began journeying from town to town and from settlement to settlement on various missions which the society’s leadership

August 2021 / Elul 5781

first person

From that point on, I embarked upon a new method of serving G‑d: to bring about the speaking of words of praise to G‑d. Wherever I went, I would talk to people, inquiring after their health, their children, and their livelihood. placed upon me. Before having attained sixteen full years, I had gained a significant knowledge of the teachings of Kabbalah, and would occasionally pray with the mystical meditations of the Lurianic Kabbalistic tradition, taught to me by the holy and awesome hidden tzaddik, Reb Chaim. On my sixteenth birthday, Elul 18, 5474 (1714), I was in a small village. The local innkeeper was a simple Jew who could barely read the prayers and was completely ignorant of the meaning of their words; yet he was an extremely devout Jew, whose custom was to say regarding everything and on every occasion: “Blessed be He for ever and ever.” His wife would constantly avow: “Praised be His holy name.” That day, I went to meditate alone in the field in accordance with the practice

August 2021 / Elul 5781

instituted by the early sages to set aside time on one’s birthday for private contemplation. I secluded myself, recited chapters of Psalms, and meditated upon the unifications of the divine names as prescribed in the teachings of Kabbalah. Thus engrossed, I was completely unaware of my surroundings. Suddenly, I beheld Elijah the Prophet standing before me, a smile on his lips. In Reb Meir’s home, and in the company of other hidden tzaddikim, I had, on occasion, merited a revelation of Elijah the Prophet, but never before on my own, so I wondered at the reason for this unexpected vision. I also could not understand the significance of the Prophet’s smile. Elijah said to me: “You are toiling mightily, investing great effort and concentration in meditating upon the unifications of the Holy

Names implicit in the verses of the Psalms compiled by David the King of Israel. On the other hand, Aaron Shlomo the innkeeper and Zlateh Rivkah the innkeeperess are completely unaware of the unifications that emerge from the utterances, ‘Blessed be He for ever and ever,’ expressed by the innkeeper, and ‘Praised be His holy name’ uttered by the innkeeperess. Yet these words resonate throughout all the worlds, causing a greater stir than the unifications configured by the greatest tzaddikim.” Elijah the Prophet went on to explain to me the great pleasure that G‑d derives from words of gratitude and praise uttered by men, women and children, especially by simple folk, and especially when done on a consistent basis, reflecting a pure faith, wholesome heart, and a state of perpetual attachment to G‑d. From that point on, I embarked upon a new method of serving G‑d: to bring about the speaking of words of praise to G‑d. Wherever I went, I would talk to people, inquiring after their health, their children, and their livelihood, and they would all reply with expressions of praise to the Almighty (“Thanks to G‑d,” “Blessed be His Name,” and the like), each after his or her manner. For many years I pursued this practice. At a conference of the fellowship of hidden tzaddikim it was resolved to adopt this method of divine service, which in turn became the beginning of an approach which stressed the importance of brotherly love toward every Jew, regardless of his or her degree of Torah knowledge or spiritual attainment. EM

Rabbi Yosef Yitzchak Schneersohn, knows as the previous Rebbe or the Rebbe Rayatz, was the sixth Rebbe of the Chabad Lubavitch Chasidic movement. After many years of fighting to keep Orthodox Judaism alive from within the Soviet Union, he was forced to leave; he continued to conduct the struggle from Latvia, and then Poland, and eventually the United States, where he spent the last ten years of his life establishing the modern incarnation of the Chabad movement with his son-in-law, the Rebbe.

life on earth

Faith After Surfside Tzvi Freeman

he Hebrew word for faith is Eh-moona. In English, generally spelled Emunah. Sometimes translated as “faith,” but certainly not blind. On the contrary, it is a vision that sees beyond anything the eye can see, grasps that which the mind cannot begin to fathom, knows that which even the heart cannot contain, to an inner reality that breathes within all things, where there is nothing else but G‑d, and all is good. Very good. Each one of us has that capacity of vision. It is the very essence of our souls and it lies beneath all we think, feel and do. It needs only to be allowed entry past the gateway of our limited, body-bound perception. This is what Asaf says in his psalm (Psalms 73:15): If I had spoken things as I saw them, I would have brought an entire generation to rebel. I tried to understand, but it only became uglier in my eyes. Until I came to the Temple of G‑d, and I understood the end of all things. Think of the vision of an astronaut looking back toward Planet Earth. He sees all its oceans, its forests, its deserts, and its cities condensed within a single frame, as a magnificent gemstone in the heavens. From our place on earth, we never conceived of the vision we saw once we left its gravitational pull. So emunah sees the whole of life—its trouble and its joy, its pain and its pleasure, its success and its most miserable failures, its beauty and the unspeakable ugliness it has witnessed—all as a single, perfect jewel, reflecting in so many facets endless points of ever-shifting light. For, the sages tell us, the core of the soul hovers beyond the body, and from there it shares its vision of reality from above. There is nothing bad or ugly in that vision, no life that ended before its time, no suffering that was not worth every drop of blood, no travesty that wasn’t a pathway to a great good, in a way absolutely impossible for us to imagine, perhaps even blasphemous to suggest, from within our time-bound, body-bonded context. Blasphemous to suggest, because from

within our world, the pain is real—the pain of those whose bodies were crushed and, perhaps more so, the torment of those who loved them so much and mourn for them now. It is a pain we must feel, a pain that must be healed, until we have healed humanity itself. Until no such tragedy could ever happen again. That is why it is a fundamental belief of the Jew that the soul will return to live again within these bodies, but this time forever. And in that time to come, we will see with physical eyes, comprehend with a physical brain, and feel with a palpable heart, all the truth and beauty through which we lived on this earth. That is why life on this earth is so precious that we will spend every resource we have if there is any chance for one more breath of it. Our entire world, after all, is a crumbled structure. Everything has a place where it is meant to be, nothing is here without reason and meaning—but it’s frame has collapsed, its modules have come apart and fallen. We are all trapped under a mess of

stones and debris where we struggle to find the meaning of the fragments of a broken world. Yet we don’t give up—not on ourselves and not on any human being that may still have breath in his or her nostrils. We don’t give up because belief in G‑d is belief in life. And for those who we now know did not survive—it is with that same emunah that we mourn so deeply. Because we so deeply believe that all that occurs in this life is good. Very good. But the time has ultimately come when a soul must travel onward, beyond this earthly life. We will all see each other once again. In this life or in the next. We will embrace and we will understand. 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.

August 2021 / Elul 5781

About the Surfside Community There was a time when Jewish life was virtually nonexistent in Surfside and neighboring Bal Harbour. In fact, deeds to homes in Bal Harbour specified that Jews could not buy there. Nevertheless, in 1981, at the direction of the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, Rabbi Sholom and Chani Lipskar founded The Shul of Bal Harbour. After renting for some time, they soon realized they needed to buy, and asked the Rebbe for advice. Chani Lipskar recalled the Rebbe’s response: “‘When you change the place you live, you change your mazal (fortune).’ He told us we should always be joyous. He understood that it was a restricted area [for Jews and other minorities], and he gave us a blessing to get in there.” And indeed, the Lipskars would go on to drastically change the place they now called home. The Shul has grown from its humble beginnings in an apartment to a storefront to a $10 million building on Collins Avenue— Miami Beach’s main coastal artery—and 95th Street—right near where Bal Harbour and Surfside meet, around the corner from the Bal Harbour Shops—a world-famous exclusive mall. The Shul is in the process of completing a $20 million addition to accommodate the ever-expanding Jewish community that now makes up more than 40 percent of the population of the 33154 ZIP code, which encompasses Surfside and Bal Harbour. As is the case at all Chabad-Lubavitch centers, The Shul welcomes worshippers who hail from diverse backgrounds. Among the many who call it home are Modern Orthodox Jews, Chabad Chassidim, Latin American Jews, Jews who identify with various denominations and those who

don’t affiliate at all. The Shul hosts an array of prayer services catering to its many different constituencies, including a beginner’s service and a separate Sephardic one. Jewish education is thriving in Surfside. Some 80 unique programs—geared towards people of every age and stage—are offered, and local philanthropists ensure that Jewish communal life is available to all, regardless of their financial situation. The Shul has designated “block emissaries” who are lay members with the responsibility of looking after the spiritual and material needs of all the Jewish residents on their street, especially those who are “unaffiliated” and not connected to a congregation. Surfside is home to the Aleph Institute, the leading Jewish organization caring for the incarcerated, Jews in the military and their families. Founded in 1981 by the Lipskars at the direction of the Rebbe, Aleph’s critical efforts towards enacting criminal justice reform and making the criminal justice system in the United States more just and rehabilitative have led to high praise from jurists and elected officials alike. And it all started in Surfside. The Surfside Jewish community has always been one in which giving to others is an ideal that is held in high regard and practiced in profusion. When the tragic collapse took place, the community quickly galvanized into action. The Shul has become a resource center for family members of victims as well as first responders and rescue teams who have converged on the city. Hundreds were hosted by The Shul for Shabbat meals. Folding tables set up in the Shul are piled high with clothing, toys, food, electronics and household goods for people who have lost everything in the collapse and for people who dropped everything to come to Surfside. An emergency fund set up by The Shul has so far raised more than $1.3 million to be disbursed directly to the victims and families. The Surfside Jewish community has risen to the task of bringing support and comfort in the midst of unimaginable pain and tragedy. EM

future tense

MOSHIACH MUSINGS

Many Jewish thinkers say that the third Temple will miraculously descend from heaven, and we will just add the doors. In that scenario, floodlit construction sites or backhoes will not be necessary. However, if we consider the opinion that human beings will be doing the building, the question stands. Let’s begin by clearing up a common misconception. Many people think that technology is a purely human creation. From this perspective, holiness is sitting on a mountaintop, with no civilization in sight, barefoot and dressed in a robe. This attitude may have come about because the explosion of technology is relatively recent, and our image of holy men is based on our forefathers who lived long ago. We picture a pious person the way we view Moses, with a long flowing beard, holding the Tablets of the Law. The truth is that technology is a creation of G‑d. Technology is not inherently good or evil. It is just like a knife, which can be used for murder, or to make a salad. At least as much good as negativity has been brought into the world through the technological explosion of our generation. The fact that I can sit here and answer your question even though I never met you is a testament to that. To put it another way, if Moses lived today, he probably would have the most popular blog on the planet, and the internet would crash every time he tweeted. Similarly, if we were to build the Temple, it would be a floodlit construction site, maybe with 3D printing technology, so that the world does not have to wait an instant longer than necessary to serve G‑d there. In all likelihood, it will be climate controlled, with smart home technology and biometric locks, if those would be needed. Anything good that could be put into it will be. After all, why do you think G‑d created those good things in the first place? In fact, in a talk given in 1992, the Rebbe spoke about one of the differences between the third Temple and the first two. He explained that iron, which was not allowed to be used in the first two Temples, was going to be part of the structure of the future Temple.

ask the rabbi

The Infinite Value of Life Rabbi Yoseph Y. Zaltzman

Is it permissible according to Judaism to sacrifice the life of one person to save another, or to save many? Besides the mostly hypothetical, ethical dilemmas, there is some practical consideration when it comes to medical ethics as well. In terms of ethical philosophy, this dilemma is a frames as a conflict between utilitarianism, which would dictate that the most appropriate action is the one that achieves the greatest good for the greatest number, (kill one to save the many) and deontology, which means that according to the rules, the action is wrong, regardless of the circumstances or consequences. The Jewish approach to this ethical dilemma is somewhat different. The Torah commands us not to stand idly by when the blood of your fellow is spilled. You have to try to save him. But murder is also forbidden according to the Torah, so you can’t kill one person to save the life of another. If the question is between two individuals, then, in general, we have a rule that we don’t set aside one life to save another. As the Talmud puts it, if someone says to you, “Go kill so-and-so, and if not I will kill you,” it is preferable that he kill you rather than you kill another. For “why do you think that your blood is redder?” Thus, inaction is preferred, since we cannot make the choice between two lives (that is, unless one person—or fetus, for that matter—is directly pursuing or causing the death of another). But what about transgressing the prohibition of killing one in order to save the lives of many The consensus is that we may not actively kill someone even to save many others. This follows a teaching in the Jerusalem Talmud that was later codified by Maimonides and the Code of Jewish Law: If a group of Jews was traveling and a group of non-Jews chanced upon them and said, “Hand over one of your group or we will kill you all,” even if all will be killed, they may not hand over a soul.” The Talmud’s statement that one should let himself be killed rather than kill another, “for why do you think that your blood is redder?” is essentially saying that we cannot fathom the infinite value of a life. We must refrain from taking any action that implies we know how to evaluate one life over another or even many. All we can do is leave it to heaven and follow the Talmudic dictum of“sit and do nothing”, taking a passive approach, for any active killing is forbidden. At the same time, there are some specific extenuating circumstances where the one may be sacrificed to save the many. The book

of II Samuel describes an incident where an individual by the name of Sheva ben Bichri, from the tribe of Benjamin, led a revolt against King David. When the king’s soldiers, led by his general Joab, found that he had taken refuge in the city of Abel of Beth-Maacah, they surrounded the city and were ready to destroy it. A certain wise woman called out from the city and tried to convince Joab not to destroy the city. Joab informed her that he really didn’t want to destroy the city but was merely seeking Sheva ben Bichri, who had lifted his hand against King David. He promised that if they would surrender the criminal, he would depart from the city. The people of the city then killed Sheva ben Bichri, and Joab and his army departed. There is a debate in the Talmud whether the inhabitants of the city were in fact permitted to kill Sheva ben Bichri. In the final analysis, they were permitted since he was (a) singled out and (b) deserving of capital punishment due to his revolt against the king. Maimonides adds that even in a case where a person who is deserving of capital punishment is singled out, we don’t just hand him over, but rather first try to find a way to avoid doing so. In another incident discussed in the Talmud and commentaries, two pious brothers, Lulianus and Pappus, falsely confessed to killing the daughter of the king—a crime that the Romans had blamed on the entire Jewish community—so that the Romans would kill them instead of the entire community. Rabbi Waldenberg explains that they were permitted to do so either because (a) they would have been killed anyway as part of the community had they not stepped forward themselves, or (b) although we may not kill someone to save even a multitude, a person on his own may be permitted to volunteer and sacrifice his life. The profound lesson from this discussion that we can apply in our lives is that every should is that every singly soul we encounter has infinite value. EM

2,5 тысячи лет назад древнегреческий философ Сократ задал вопрос: « Если при пожаре можно спасти только одного человека – жену или ребенка, кoгo надо спасать?» На этот вопрос мyжчины обычно отвечают : «Рeбeнкa, кoнeчнo». Представим еще одну ситуацию: у женщины трудные роды, и врачи говорят, что спасти можно или мать, или ребенка. Кого надо спасать? Есть ли в Торе ответ на этот вопрос? Прежде всего надо сказать, что Тора отвечает на все вопросы, которые возникают или когдалибо возникали у человечества, причем Тора дает ответ не только на философском, но и на практическом уровне. Тем более, если речь идет о таком важном вопросе, как жизнь человека. В этом случае речь идет о двух жизнях – о жизни матери и жизни ребенка. Когда мы говорим, что по поводу этого вопроса существуют разные мнения, надо понимать, что ответы базируются на уровне человеческого разума. Причем, Б-г никогда не давал человеку права решать, кому жить, а кому умерать. Жизнь человеку дал Б-г, и только О-н имеет право ее забрать. И своей собственной жизнью человек тоже не вправе распоряжаться. Запрещено лишать себя жизни любым способом, включая прием большой дозы снотворного. Даже если кто-то очень страдает от болезней и говорит, что не хочет больше жить, он не имеет права лишить себя жизни, и никто – ни врачи, ни родственники не могут сделать это по его просьбе. Б-г дает нам жизнь, и мы просим, чтобы она была здоровой, полноценной и счастливой. The article above is excerpted from the Russian edition of Exodus Magazine. To subscribe, please visit exodusmagazine.org or call 416.222.7105.

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.

August 2021 / Elul 5781

‫ב”ה‬ ‫ב''ה‬

AUGUST 2021 | ELUL 5781 COMMUNITY CALENDAR

AUGUST2021 THU

18 ELUL FARBRENGEN

Our

Community

НОЯБРЬ 2020

KISLEV 5781

T H E M O N T H I N R E V I E W. U P C O M I N G E V E N T S & P R O G R A M S .

JRCC BOOKSTORE LAUNCHES NEW WEBSITE Having Jewish books in the home brings the light and energy of Judaism to the home, its inhabitants and visitors. In addition to encouraging Jewish study, expanding our Jewish knowledge, strengthening our connecting to our heritage, and building a strong Jewish family and community, Jewish books also invite the authors of the books, who put their life energy into their work, into the home – from Maimonides to the Baal Shem Tov to Moses himself. With its new, user-friendly website, the JRCC Bookstore makes it easier than ever to browse and purchase the from the best selection of Russian language Jewish books in North America. We also carry many popular English and Hebrew titles, and a selection of Judaica. Get 10% off your next purchase when using coupon code EXODUS10 (offer valid until 08/31/2021). Visit jrccbookstore.org. PROGRAM REGISTRATION FOR KIDS AND TEENS As the new school year approaches, registration is under way for the JRCC Preschool and Daycare, Hebrew School and Bar/Bat Mitzvah programs. The JRCC Preschool and Daycare (ages 15 months to 5 years) prides itself on over twenty years of excellence serving the educational childcare needs of Jewish families in Toronto, providing our students with an excellent GIVE YOUR CHILDREN THE BAR/BAT MITZVAH Jewish and General education in a nurturing environment that promotes THEY DESERVE 416.222.7105 x247 ● BarMitzvah@jrcc.org self-confidence, self-discipline and a sense of purpose. BatMitzvah@jrcc.org The JRCC Oscar Yolles Hebrew School (ages 6-11) offers a friendly and stimulating Sunday and/or after-school program at eight locations throughout the GTA, as well as a Virtual Hebrew School operating exclusively online. The JRCC’s Bar and Bat Mitzvah Clubs (ages 11-13) give children the opportunity to experience the full spectrum of this important Jewish right of passage. With a one year program of classes, events and social activities, Jewish young men and women are introduced to Jewish community, life and practice through an engaging program that they can be proud of and carry with them as they grow. For more info and to register call 416.222.7105 or visit jrcc.org.

&BAT BAR MITZVAH CLUB

TWO JRCC BRANCHES ARE RELOCATING Two of the JRCC’s neighborhood branches are moving to new locations. The JRCC South Thornhill and the JRCC Woodbridge are relocating to better serve the community. JRCC South Thornhill will be moving to a bigger and more wellequipped facility just across the street from its current location on Townsview Drive. The new location for JRCC Woodbridge will be announced in the coming weeks. The plan is to have the new locations up and running in time for the High Holidays. For more info and sponsorship opportunities contact Rabbi Levi Blau in South Thornhill (Levi.Blau@jrcc.org) or Rabbi Avrohom Yusewitz in Woodbridge (Avrohom.Yusewitz@jrcc.org).

CANDLE LIGHTING TIMES Friday, Aug 6, 2021

8:16 PM

Friday, Aug 13, 2021

8:06 PM

Friday, Aug 20, 2021

7:55 PM

Friday, Aug 27, 2021

7:43 PM

August 2021 / Elul 5781

HIGH HOLIDAY PREPARATIONS As this issue of Exodus goes to print, JRCC staff and volunteers are hard at work preparing for High Holiday services in a record thirteen locations in the GTA, and working hard to ensure the locations will be safe and allow for social distancing. At the same time, due to the fluctuating COVID-19 situation, several contingency plans are also being worked on to ensure that our community can celebrate the High Holidays. Should upcoming regulations cause a change in capacity or make some venues impractical, exact locations may change. Please stay tuned for updates. Even though the JRCC’s services always operate with an open door policy, everyone is encouraged to register this year whether you are purchasing tickets or now so that we can more accurately anticipate how many people will be attending each location. Reserve your seats at jrcc.org/HighHolidays or call 416.222.7105.

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BAR &BAT MITZVAH CLUB GIVE YOUR CHILDREN THE BAR/BAT MITZVAH THEY DESERVE

Becoming Bar or Bat mitzvah?

The JRCC runs exciting Bar and Bat Mitzvah Clubs where you will learn and discover what it’s all about, while enjoying every moment of the studying, trips and dinners.

Seven locations on Sundays or any weekday evening.

For information, call 416.222.7105 x247, email BarMitzvah@jrcc.org or BatMitzvah@jrcc.org

Rabbi Avrohom Weinstein of JRCC Concord delivering a birthday cake to a community member as part of our new Jewish Birthday Campaign.

www.jrcc.org/bmc

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

OSCAR YOLLES

CHITAS IS IN RUSSIAN

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REGISTRATION is now open www.jrcchebrewschool.org 416-222-7105 ext. 225 ● ariel.zaltzman@jrcc.org

Chai Elul 18 Elul

FARBRENGEN Celebrating the birthdays of the Baal Shem Tov and the Alter Rebbe.

THURSDAY, AUGUST 26, 8 P.M. Details at www.jrcc.org/Farbrengen

August 2021 / Elul 5781

ARE YOUR MEZUZOT AND TEFILLIN

Having a mezuzah protects and beautifies a home, imbuing it with holy energy and a Jewish atmosphere. But it is not enough to have something hanging on your door. The weather elements and age could render a mezuzah not kosher, taking away its spiritual value. Call the JRCC office today, to get your mezuzot and tefillin checked.

Purchase MACHZOR in Russian, English and Hebrew. Wide selection of books for sale

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416-222-7105 #291 August 2021 / Elul 5781

Faces of the Community Raya Kogan (nee Gelfand) Please tell us about your family. I was born in Zhmerynka, Ukraine. My maternal grandfather was a religious person who observed Shabbat and holidays and keep a kosher home. Before Passover, matzahs were baked for the community in our home. During the war, there was a Jewish ghetto in Zhmerynka, where they drove not only local Jews, but also Bessarabian Jews, including my father’s family. It was in the ghetto that my parents met. The father’s thirteen-year-old brother was taken from the ghetto by the Red Cross, and the boy was transported to Israel. He is now 92 years old and lives in Jerusalem. My father’s parents died in the ghetto from hunger and disease. I received confirmation of this from Yad Vashem. I still keep a form with information and a photograph of my grandmother, Rachel, after whom I am named. My mother’s family had three children. During the New Economic Policy period, her father (my grandfather), Yitzhak Lehtman, owned an agricultural supplies store. His eldest son, Abram, was a talented person. Even as a child, he sang well, and they hoped that in the future he would sing in the synagogue and help in the family business. But one day a Jewish theater came to Zhmerynka on tour, and it sparked in my uncle the dream of becoming an artist. He went to Moscow to study acting under Solomon Mikhoels, artistic director of the Moscow State Jewish Theater. I still have old photographs of my uncle with Mikhoels. After graduation, my uncle performed on the stages of Jewish theaters in Odessa and Moscow. When the war broke out, the theater artists received exemptions from military service. But my uncle did not want to take this opportunity and he volunteered, despite the fact that he had a bad heart. He died at the very beginning of the war. At first, my grandfather received a message that his son was missing. But then there were witnesses who saw how he died. After the war, my parents lived in Zhmerynka, and then in Chernivtsi. They suffered greatly from antisemitism. My mother was dark, and I was blonde with a fair face. Once while line line at the store someone remarked, “Here the Jew took someone else's child in order to rush into the line.” My parents decided to leave Ukraine. Friends advised them to go to Tbilisi, saying that they treat Jews well there. And it turned out to be true. There I graduated from high school and a pedagogical institute. It was almost impossible to get a job teaching at school, so I found a job as a proofreader at a design institute. I got married in Tbilisi, and in 1976 my husband and I left for Israel. Why did you decide to leave the Soviet Union? You see, Jewish traditions were strong in our family. I speak Yiddish, my father taught me Jewish songs in Yiddish and Hebrew. Somehow in the 1970’s I went to Moscow, and my trip coincided with Kissinger's visit to the USSR. In honor of this, the government decided to hang advertising posters all over Moscow about the premiere of the Jewish theater performance. My aunt and I were lucky enough to attend this performance and hear our native Yiddish. I cannot forget those tremendous feelings of Jewish identity and immense Jewish pride that had been suppressed for many years. Returning home after the performance on the bus, I was filled with extraordinary elation and began to speak loudly with my aunt in Yiddish. She was frightened and was trying to restrain me, begging: “Hush, please, hush." Having married in Tbilisi in 1970, my husband and I soon found a wonderful Jewish circle of friends to belong to. Together we attended Jewish holiday services in one of the synagogues in Tbilisi, and then they gathered with us and discussed what was happening in Israel: the Yom Kippur war, the murder of the Israeli athletes in Munich. This Jewish attitude influenced our decision to leave. Another reason was that in the Soviet Union doctors diagnosed me with a terrible diagnosis - infertility. And in Israel, after the examination, the doctors laughed at their diagnosis. Soon my husband and I had a son, and then a daughter. And if we continued to live there, we would never have had children. How was life in Israel? After completing some courses, I began teaching in the elementary grades of a religious school for children with disabilities. And my husband, Eduard Kogan, went to work on a construction site as a civil engineer. Our Judaism flourished in Israel: we experienced the freedom to live as Jews, and shed the fear of observing Jewish traditions. Shabbat and holidays came into our home. While teaching at a religious school, I learned a lot about prayer, keeping kosher, and running a Jewish household, which is closely tied to the Jewish calendar. Our son completed his primary classes in a religious school. When my husband and I turned 40, we decided to test our capabilities again, to start something new in life, to learn a new language. And in 1990 we left for Canada. But we did not leave the traditions, we brought them with us, and we celebrated the Bar Mitzvah for our son and Bat Mitzvah for our daughter in Canada.

JRCC Directory

JRCC Program Spotlight

416-222-7105 | www.jrcc.org Jewish Russian Community Centre of Ontario

LEARN AND THRIVE! What is the best strategy for navigating the complex and everchanging landscape of the world we live in? How do we find the clarity we need to maximize our potential, live our best lives, and thrive? How do we center ourselves and deal with he challenges of difficult times in our personal lives and in the world at large? Where do we find answers to questions – from the deeply existential to the imminently practical? We are blessed with a tradition of Divine wisdom and guidance passed down for over three millennia – our Torah. The secret of Jewish survival has always been our people’s consistent attachment to the Torah. The eternal, Divine wisdom of the Torah gives expression to the essential connection between the soul and its Creator, while also providing practical guidance for living a meaningful life within an often harsh, materialistic and even hostile world. Just as the

Torah enabled our people to survive and thrive for centuries in a variety of situations, so too the Torah can empower us as individuals to find direction and

guidance to live our personal lives to the fullest. During these unpredictable times, when it’s hard to know when, where and how it is safe to get together to study, the JRCC offers a variety of interactive virtual classes that you can participate in from the comfort and safety of your home. In addition to featured courses and lectures during every season, the JRCC’s Institute of Jewish

Studies organizes dozens of ongoing weekly classes and study programs that enable us to make the Torah a regular, consistent part of our everyday lives. You can find classes on a variety of topics, including Jewish law, Talmud, C h a s s i d i c thought, in both English and Russian. If you don’t find what you’re looking for, you can contact your local JRCC branch rabbi or the JRCC office about creating it together. Wherever your interests or needs lie, you are sure to find something that suits your study goals and schedule to help you learn and thrive. Get the latest schedule at jrcc.org/jrcconline. For in-person classes, contact your local JRCC branch for updated information and availability. Due to COVID regulations, schedules and policies are fluctuating.

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: 25 Sandwell St. Rabbi Avrohom Yusewitz x261 JRCC S. Richmond Hill & Maple: 9699 Bathurst St. Rabbi Avrohom Zaltzman x247 JRCC Concord: 411 Confederation Parkway, #14 Rabbi Avraham Weinstein x 249 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 AFFILIATES Danforth Beaches Rabbi Shalom Lezell (416) 809-1365

Durham Region Rabbi Tzali Borensein (905) 493-9007 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

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August 2021 / Elul 5781

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

Mazel Tov to

Rabbi Levi Jacobson

IT’S A BOY! Kai Joo

IT’S A GIRL!

on your birthday May Hashem send you an abundance of blessings materially and spiritually.

Bluma Shteynberg Chava Malka Tauby Miriam Mazur

BAR-MITZVAH!

From the JRCC Staff

Titan Krylov

Celebrate your Jewish birthday!

MARRIAGE! Yossi Bogomilsky & Rochell Lerman Wishing you much health, happiness and nachas, from the rabbis of the JRCC

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

Rabbi Yoseph Y. Zaltzman (Senior Rabbi) Rabbi Avrohom Yusewitz, Rabbi Avrohom Zaltzman, Rabbi Avraham Weinstein, Rabbi Chaim Hildeshaim, Rabbi Levi Jacobson, Rabbi Mendel Zaltzman, Rabbi Levi Blau, Rabbi Shmuel Neft, Rabbi David Davidov, Rabbi Yisroel Zaltzman

www.jrcc.org/birthday

SPREAD THE JOY!

August 2021 / Elul 5781

CHUPPAH

BAT MITZVAH

BAR MITZVAH

OPSHERN

BABY NAMING

PIDION HABEN

BRIT

For the next special event in your friend’s or family’s life, post a special greeting ad in Exodus Magazine’s Simcha section. Call 416.222.7105 x222 for details.

NAMES LISTED ABOVE AND ADS IN THIS MAZEL TOV PAGE ARE NO PROOF OF JEWISH IDENTITY

perspectives

Faith

and Insecurity

Jonathan Sacks

hen I was Chief Rabbi, I used to have to go everywhere with protection officers because, after all, I was considered to be a target and a risk. And although it was difficult, actually, never to be able to go out on your own, it was also very reassuring and very comforting. Sometimes it was also actually very amusing. When I arrived at a venue, for instance, where I was going to be speaking, let's say it was a big office block, my protection officer would go ahead and tell the receptionist that I was arriving. And I remember on one occasion, he went ahead to the receptionist and stated, "Chief Rabbi." And the receptionist looked up at my protection officer and said, "Good to meet you, Chief Rabbi. But tell me who was the bloke with the beard behind you? " So, once in a while we had a little laugh. But I used to say to them, there is a Hebrew word, which means two quite different things. And it's usually pronounced in two quite different ways. The word bitachon, sometimes pronounced bitochon. Bitachon means security and bitochon means faith or trust. And the connection between those two meanings and that one word is, I think, very significant. The reason I say this is that the various questionnaires and research exercises that have been done recently on the impact of the coronavirus pandemic on people's lives came up with an unusual finding. Yes, of course, people missed the company. They felt cut off. They felt isolated. They felt deprived sometimes of work and sometimes of travel. All of that made an impact. But the single most significant impact of the pandemic and its consequences, has been insecurity. People have felt that they don't really know what is going to happen: to their health, to their work, to their business, to society, to everyone and everything around them. They don't know how long a lockdown will last or when new quarantine restrictions will be put in place or when masks will be required and when not required, and what is going to happen with testing regimes. People can't plan for the future. They can't know what tomorrow

August 2021 / Elul 5781

perspectives

is going to bring. And that is undermining their sense of security. How do we deal with insecurity? And the answer is contained, or at least the Jewish answer is contained, in that one word: bitachon, the word that means security on the one hand and faith on the other. How do you cope with insecurity? With faith. That has been the Jewish experience for almost 4,000 years. Judaism is about insecurity in a way perhaps that no other religion is, and Jews have experienced insecurity in a way no other people has. The Jewish story begins with Abraham and Sarah just hearing a Voice, calling them away from their family and their birthplace to a land that they did not know – G‑d doesn't even tell them where they are going to. They are travelling to an unknown destination; they are travelling blind. The second great journey of Jewish identity when Moses leads the Israelites across the wilderness, that too is a journey into the unknown. And even that most searing critic of the Jewish people, the prophet Jeremiah, says [in G‑d’s name] in one of the loveliest lines in the whole of Tanach, which we recite in the Rosh Hashanah prayers, says, “I remember the kindness of your youth, the love of your betrothal, how you were willing to follow Me across an unknown, unsown land.” That willingness to journey to an unknown future is of the very essence. Throughout the entire Biblical era, Israel, indeed divided of course, between Yehuda and the Northern tribes, was a small country or two small countries surrounded by vast empires. On the Nile Delta, Egypt on the one hand and the Tigris-Euphrates Valley on the other. And it was always insecure. Then that insecurity deepened with the destruction, especially the Second Temple when Jews were scattered across the world, certainly across the Roman empire and everywhere in a situation of hazard without rights. Following the First Crusade in 1096, Jews knew almost a thousand years of persecution in Europe. There were massacres, there were pogroms, and there were expulsions, from virtually every single country in Europe, beginning in England in 1290 and

August 2021 / Elul 5781

That willingness to journey to an unknown future is of the very essence. culminating in Spain in 1492 and Portugal in 1497. Jews had been so secure in Spain. They'd risen to prominence in a way that they had not done in any other Diaspora. And yet that came crashing down in 1391 and for 101 years, Jews faced persecution and eventual expulsion. I remember once in the British library, seeing a copy of the Lisbon Bible, the Lisbon Tanach, from 1485, most magnificent thing you've ever seen, obviously commissioned by very, very wealthy Jewish merchant. And he is there in Lisbon enjoying this incredible wealth because of the calligraphy and the illuminations and illustrations. And I thought to myself, did he have some inkling that in a mere twelve years, there would be no Jews left in Portugal? Jews lived with that insecurity. Perhaps the worst insecurity of all was the one they faced in Europe in the 19th and early 20th century because after this great movement of enlightenment and emancipation that was promising Jews open access to everything in society, out of that great moment came the worst mutation of antisemitism in all of history, and eventually of course, culminating in the Shoah.

And that's in Europe, but what about Jews in Arab lands? There used to be flourishing Jewish communities that have been there centuries in some cases thousands of years, in Iran, in Iraq, in Syria, in Lebanon. And now they're almost Judenrein almost Jew-free. Jews had to give up countries they had known for so very long. They lived with insecurity as a dimension of their existence. The State of Israel, since its birth 72 years ago, has lived with the almost constant threat of terror, of war and of goodness knows what, of missiles, who knows what. Never, ever been able to be relaxed. And yet Jews never, ever, ever lost faith. And that bitochon was their bitachon. That faith was their security. To my mind, one of the most moving broadcast I have ever heard was the one done in May 1941 when a BBC journalist, Patrick Gordon Walker, who eventually became Foreign Secretary twenty-five years later, did a recording at the just-liberated extermination camp of Bergen-Belsen. In that recording, you can hear the survivors of Bergen-Belsen singing. Jews never lost hope, even at the gates of hell. And that is how Jews coped with insecurity in a way that no people has ever been forced to do before, and I hope never will be forced to do again. How did they carry on? Because they knew in their bones, “though I walk through the valley of the shadow of death, I will fear no evil, for You are with me; from my confinement, from my prison, I called out to G‑d and G‑d answered me with spaciousness; they lifted their eyes up to the hills, from where their help would come.” That is tremendous power. Jews are the worlds experts at dealing with insecurity. I remember my father, may his memory be blessed, in his eighties had to go through five very difficult operations; two hip replacement operations, then when they did not take properly, a further two hip replacement operations, and then a fifth. Each one sapped his strength somehow. My father never had much of a Jewish education, but my goodness me, he had faith. All he would take with him into hospital was a tallit, his tefillin, a prayerbook, and a little

perspectives

book of Psalms, that I'd given him many years before. And he would read that book of Psalms and I would see him getting stronger. And you know, he never told me what he really felt, but I could work it out. My father, “Ribonna shel olam, beyadach afkid ruchi.” Into Your hand, I entrust my spirit. If You want me up there in heaven, I'm ready. “If You want me down here on earth, I'm ready for that too. You know, I don't. And I just trust You.” And placing his faith in the Holy One Blessed be He was a source of indomitable strength. A day before the lockdown began, I think it was a day before the first lockdown began in Britain, I was doing a BBC programme with Mervyn King, who had been Governor of the Bank of England during the crash of 2008. We were both talking about our books. I was talking about my book Morality, which is just about to appear in the States, and he was talking about his book called Radical Uncertainty. He and an economist journalist, John Kay, had written a book about what you do to make good business decisions under conditions of uncertainty. And Mervyn's book argues two things. He says, number one, most uncertainty is being dealt with in business and banking on the basis of mathematical models of risk. He said, they are not terribly helpful, because reality seldom fits the parameters of mathematical models. He said therefore, I suggest number two, which is narrative. Understand what is going on. Of what story is this happening a part? Now, I found that interesting. But actually I think that he missed out the most important thing. Because what you need in decision-making under conditions of radical uncertainty, is a steady hand, a steady eye and a steady mind. And those are difficult to do in the eye of the storm. And the way to do them, is to have bitochon, to have faith that you are going to come through this. As I've argued many times: In Judaism, faith is not certainty. Faith is the courage to live with uncertainty. And therefore, I would say that bitochon is the single most important thing that we need in the coming year, given the current circumstances at every level, economic,

political, and medical. The verse Isaiah says, “seek G‑d where He is to be found and call on Him when He is close.” Well, the truth is G‑d is always to be found and G‑d is always close. So our Sages understood that Isaiah wasn't saying, see G‑d when G‑d is close to us. He was really saying, see G‑d when we are close to G‑d. And our Sages therefore said that this line refers to the ten days, beginning with Rosh Hashanah and ending on Yom Kippur. Those are the days when we should try to absorb faith, inhale faith, take within us as much faith as we can, because no other days in the year are so intense. On no other days of the year is G‑d and faith so close. And

that faith will give you, and us the strength to handle all the insecurities that still lie around us. May be a good year for all of us. May Hashem be with us in the year ahead. And may we find our security in Him. 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.

August 2021 / Elul 5781

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