6 — THE BULLETIN ~ Thursday, March 2.1995
Friday, March 3, 5:40 p.m. Sedra Pekude HavdaSa Shabbat ends March 4, 6:42 p.m.
§@btaih, to keep It holy...
Fourth Commandment. Exddus. 20:8
Friday, March 10, 5:51 p.m. Sedra Vayikra Havdaia Shabbat ends March 11, 6:52 p.m.
(Conservative), 2116 Walnut St.. Bellingham. Fri. 8 p.m. 206-647-2343. L
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Beth Hamlcirssh (Sephar-dlc Orthodox). 3231 Heather St. Rabbi Y. Benar-roch. Daily 7 a.m.. Shabbat, 9 a.m.; Sun. and public hol-idys, 8:30 a.m.. Fri. 5 p.m.; Sat. sunset. 872-4222 or 873-2371.
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Beth Israel (Conserva-ftive). 4350 Oak St. Rabbi W. "Solomon. Cantor M. Nixon. Torah reader D. Rubin. Choir S. Pelman. Daily 8 a.m. (public holidays. 9 i.m.) and 6 p.m. Fri. 8:15 p.m. Sat. 9:15 a.m. and 6 p;m,; Sun. 9 a.m. and L.
6 p.m. 731-4161. O-
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Chabad House Kabbalah Centre (Chassidic), 3673 W. Broadway. Rabbi L. Dubrawsky. Sun. morning minyan 10 a.m. 737-1574.
Chabad-Lubavitch (Chassidic), 5750 Oak St. Rabbi Y. Wineberg. Daily 7 a.m. Sat. 10 a.m.; Sun. 9 a.m. 266-1313. .
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Eltz Ch@lm (Orthodox), 8080 Frances Rd.. Richmond. Rabbi A. Feigelstock. Daily minyan 7 a.m.; weekday evenings sunset; Fri. sunset; Sat. 9 a.m. and sunset; Sun. 9 a.m. 275-0007
(Traditional). OJCC. 108 North Glenmore Rd., Kel-owna. Shabbat service last Sat. of month, 9:30 a.m. 862-2305,
* « « ^ Beth TIkvah (Conservative). 9711 Geal Rd.. Richmond. Rabbi M. Cohen, Torah reader E. Wolinsky and J. Berger. Fri. 8 p.m.;, Sat. 9:30 a.m. 271-6262^
Emanu'Bi (Conservative), 1461 Blanshard, Victoria. Rabbi V. Rein-stein. Thurs. 7 a.m.; Sat 9:15 a.m. 382-0615.
munlty (Traditional). Oneg Shabbat services second Friday of each month, 8 p.m. 526-7235. ^
E8 (Conservative), North Shore, JCC. 1735 Inglewood Ave., West Van. Rabbi I. Balla, cantorial leader R. Edel, Fri. 7 p.m.. Sat. 10 a.m. 922-8245 or 922-9133.
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Jewish Community Assoc. of Lower Fraser Valley (Orthodox), #1-1349 Johnston Rd., White Rock. Fri. sunset; Sat. 9:30 a.m. 535-3251.
		
		
By SHLOM.O RiSKIN.		
PEKU0AY
EFRAT, Israel — AS RABBI OF THE CITY OF EFRAT, one of the more pleasant if albeit difficult challenges is providing synagogues for the new neighborhoods which are springing up so rapidly.
As the families grow, the short-term solutip;n of transforming the local school lobby into a place of prayer can't last. And so young family heads in their 20*s and 30's begin making serious decisions regarding the building of a synagogue.
Lofty ideals, but the reality is that the minimum amount needed for a basic structure is $500,000, an amount much too high for Israeli salaries.
Only last week I met with a delegation from Dekel (Palm Tree) Hill, the then newest section of Efrat with approximately 150 families who have dug deep into their pockets, but can only raise $100,000. "To build or not to build, that was the question.*'
Some in the community, with their eyes on the fiscal dollar, advise waiting until half the money, or even all the money, is in. But others suggest that they take the plunge — and that somehow the rest will come.
I prayed with them that Shabbat morning and suggested the answer based on this week's Torah reading: "Andthey brought the tabernacle unto Moses, the Tent, and all its furniture, its clasps, its boards, its bars, and its pillars, and its sockets . . . "[Ex. 39:33-41J.
For the next eight verses, the text goes on into an elaborate list of the tabernacle's contents.
*'And the covering oj the ram*s skin dyed red, and the covering of sealskins, and the veil of the screen, the ark of the testimony, and the staves, and the &rk-cover, ike table, all the vessels thereof, and the oil for the light..." The list continues. This elaboration seems gratuitous since last week's portion also summarized the contents of the taberna-' cle in ten distinct verses. [Ex. 35:11-2&}
What's more, the very fact that the entire portion of
H@&}rew BnscripSions Our Specialty Established 1909 Psrsonal atSention paid to ALL ORDERS Frasor and 3Strt 327-1312
Louis Brier liome (Orthodox). 1055 W. 41st Ave. C. Kornfeld, D. Kornfeld. R. Rosenberg. Daily mincha, 4:30 p.m.; Friday 4:15 p.m.; Saturday. 9 a.m. 261-9376.
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Or Shalom (Traditional Egalitarian). 710 E. 10th Ave. Wed. 7 a.m.; Fri. 7 p.m.; Sat. 10 a.m. 872-1614.
« « « Schara Tzedeck (Orthodox). 3476 Oak St. Rabbi M. Feuerstein. Cantor Y. Or-zech, Torah reader Rev. J. Marciano. Mon. and Thurs.. 7 a.m., Tues.. Wed. and Fri.. 7:15 a.m.; weekdays and Fri.. sunset; Sat., 9 a.m. and half hour before sunset; Sun. 8:30 a.m. ?
736-7607. fil *     «      * ^
Shssrey Tefllah (Traditional) Shabbat services at Laurel Room, Ramada centre. 898 West Broadway, Sat, 9 a.m.; Rabbi Morde-chai Scher; Torah reader Rabbi I. Birnbaum. Mon.-Frj.. 7:30 a.m. and Sunday. 9 a.m. Call for location.
739-4420.
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. Temple Sholon^ (Reform), 7190 Oak St. Rabbi :P. Bregman. cantorial soloist A. Guttman. Morning minyans; Mon. and Wed: 7:15 a.m.; Fri. 8:15 p.m.; Sat. 10:30 a.m. 266-7190.
SHARON MAGNA; Sharon Kagna, a Vancouver resident for most of her lifetime, succumbed to cancer, after a courageous battle, on Jan. 2. She was 47 years of age.
The Kagna family moved from Edmonton to Vancouver when Sharon was three years old. She was schooled at Talmud Torah, Point Grey and Eric Ham-ber.
Awarded a B.A. degree from the University of Arizona in 1968, three years later Sharon graduated from the teacher's training program
at UBC. She went on to specialize as a teacher of the hearing impaired, being employed initially by the Jericho Hill Provincial School for the Deaf, since 1981 by the Vancouver School Board.
She was devoted to her students, family and friends, and will be sadly missed.
Sharon was predeceased by her mother, Tobie, in 1980. She is survived by her father, Aaron Kagna; sister. Tammy (Mrs. Jack) Rosenblatt; and brother. Earl.
Funeral services were held Jan. 5 at Beth Israel Koch
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SHARON KAGNA Chapel, with Rabbi Wilfred Soloinon and Cantor Murray Nixon officiating. Interment followed at Beth Israel cemetery. Chevra Kadisha was in charge of arrangements.
KELOWNA
Beth
Israel's rabbi Wilfred Solomon was a guest of the Okanagan Jewish community at a Shabbaton Jan. 27-29.
The evening was sponsored by former OJC president Mel Kotler in honor of the upcoming marriage of his son Robert to Richelle
Jewish Calendar
5775-1995
Rosh Chodesh i^ar. 2-3 Fast of Esther Mar. 15 Purim iViar. 16
Shushan Purim Mar. 17 Rosh Chodesh    Apr. 1
6.
Pesach Apr. 16-16 Choi Hamoed
Apr. 17-20 Pesach        Apr. 21 -22
Yom HaShoah Apr. 27 Rosh Chodesh   Apr. 30
Pekudey is itself an account of what actually went into the tabernacle, an account of the mishkan*s contents, only underscores that there seems to be no specific reason why within the larger account, a smaller, nine-verse summation appears, a repetition within a repetition.
Rashi's comment on the phrase, "... they brought the tabernacle unto Moses ..." may help us understand the need for this additional enumeration of the tabernacle's contents.
Clearly we are being impressed with the massivity of the tabernacle, so heavy that no one could possibly lift it.
Quoting the Midrash, Rashi has Moses query G-d: "How is it possible for (the Sanctuary) to be erected by humans? And so He responds: *Make sure that you do the work with your own hands ^asok atah b'yadcha>. It will appear as though you are erecting it, but it will in actuality erect itself.'
In other words, start the job, and G-d will see to it that the rest gets done. The importance of this midrashic teaching can't be over-emphasized. Help from above cannot come until a person starts the process, but "one who comes to purify will be aided from Above."
This perspective sheds fascinating light on the Talmudic version of the miracle of Chanuka — the cruse of oil with only enough for one day and which lasted eight days {B.T. Shabbat 21). For if that were the case, the miracle was only for seven days — since there was enough oil for one day from the beginning! So why do we commemorate the miracle for eight days?
Now the commentaries point out that the process of turning olives into oil required eight days. Therefore practical minded people with fiscal responsibility at the time of the reriedication of the Temple surely would have advised against using the cruse of oil that was found.
Their advice was simple: rather than a lit menorah for only one day followed by a week of darkness, wait eight days until new oil could be produced, and then the menorah would burn continuously.
But Judah Macabee ruled otherwise. As long as we have a cruse of pure oil, even if its only enough £or one day, we must begin the mitzvah. "You must work with your hands" and do as much as you possibly are able, says G-d and then He will do the rest.
And so we light our menorah for eight days because the first day was also included in the miracle; it was a miracle that they lit even though they would not have enough to continue. We commemorate the fact that they began with the insufficient amount that they had, that they relied on G-d for the rest — and He came through!
There is yet a second message liidden in Rashi's mid rash. There is a qualitative difference between service for humans and service for G-d. In the human realm, as in the business world, results are what count. Pity the poor copywriter who
Ritchie and the Hirth of his granddaughter Caroline Adeana Kotler.
The weekend began with a Friday night service in memory of Rabbi Emil Klein, who passed away recently in Los Angeles. Rabbi Klein served as spiritual leader for the OJC during its formative years.
Stephen Cipes read the eulogy he had composed for the rabbi's funeral and presented several of the rabbi's personal mementos to the
community.
Rabbi Solomon and Ron Gold led the Saturday morning service. A kiddush, in honor of the first anniversary of Ryan Fuch's Bar-Mitzvah, followed. He is the son of Howard and Felicity Fuchs.
A study session followed, with reading and discussion, on the Book of Esther.
Rabbi Solomon also par-' ticipated in Sunday morning children's classes with songs and stories for the students.
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pleads to his boss that he spent 200 hours on a project, expecting to be paid for the hours he put in even if his ideas were rejected. He is bound to be disappointed; in the *real world', bottom line is accomplishment and only accomplishment which counts.
In the realm of Divine service, however, effort does count. In fact, effort is the major source for G-d's evaluation.
This is the meaning behind G-d's words to Moses: *Make sure you do the work with your own hands. * As long as you do as much as you can, G-d will count it to your credit as if you accomplished the whole thing!
A telling parable from the Dubner Maggid highlights the ultimate importance of effort in Divine service.
A distraught man once came to the famous preacher. What's the^ood of my Torah study, he complained. I study Torah every day, but quickly forget today what I studied yesterday.
The Dubner Maggid presented him with the following parable: A king once assigned one of his subjects with the task of pouring water into the king's barre.s each day. But when the man noticed the barrels were cracked^ in the bottom, and the water dripped out anyhow, he stopped filling the barrels.
Six months later the king discovered that the barrels were dry inside. He grew enraged, threatening to execute his subject. Pleading for his life, the man explai'aid that since the barrels were cracked and couldn't contain water, he saw no purpose in simply pouring in what later would empty out by itself. Idiot, roared the king. Who told you I wanted the barrels filled? What I needed for you to do was pour water on the inside where a slimy growth had gathered on the inside of the wood.
The Dubner Maggid smiled at the man. Who says the sole purpose of Torah study is to fill our minds with vast stores of knowledge? The very process and the efforts involved cleanses impurities in our soul.
The fact that in Torah study the very means, the effort, is the purpose, is illustrated by the special prayer recited upon completing a 1 almudic Tractate: "/ render tisanks before you G-d, my G-d, for having placed my portion with those who sit in the study house and not with those who sit on the corners fToshvei Kranot^ . . . / strive, and they strive. I strive and receive reward and they strive and do not receive
Flow are we to understand YoshveiKramof. Are they the individuals who simply waste their time sitting on street corners and not joining the work force — but surely these people do not even strive!
Hence it must refer to those who sit at the periphery, who do not devote themselves to Torah (the true centre) but rather to other professional pursuits.