6 — THE BULLETIN — Thursday. February 21.1991
Rememberthe Sabbath, to keep It holy ^     fourth commandment, Exodus, 20:8
Candlelighting —
Friday, February 22,5:26 p.in. SedraTetzave Havdala Shabbat ends
February 23,6:32 p.m.
Friday, March 1,5:37 p.m. Sedra Ki-Tisa Havdala Shabbat ends
March 2, 6:43 p.m.
Beth Hamidrash (SepHar-dic Orthodox), 3231 Heather St. Rabbi DvBassous, Daily 7 a.m.; Shabbat, Sunday and public holidays 9 a.m,; Fri. and Sat. sunset. 872-4222 or 872-1201.
Beth Israel (Conservative), 4350 Oak St. Rabbi W. Solomon, Riabbi R.Cahana^ Cantor M. Nixon, Torah reader D. Rubin, Choir S.Pelman. Daily, 8 a^m. and 6 p.ni., Fri. 6 and 8: IS p.m.. Sat. 9:15 si.m. and 6 p^m.; Sun. 9 a.m. and 6 p.m. 731-4161.
Beth Tikvah (Conservative), 9711 Geal Rd., Richmond. Rabbi M. Cohen, Torah readers D. Saunders and T. Wolinsky. Mon. and Thurs. minyan 7 a.m.; Fri. 8 p.m.; Sat. 9:30 a.m. 271-6262.
Chabad-Lubavitch (Chas-sidic), 5750 Oak St. Rabbi Y. Wineberg. Daily 7 a.m. and sunset; Fri. sunset; Sat. 10
a.m.; Sun. 9 a.m. and sunset. ,266-1313.
■*. ■    .*, ■ * ■ Chabad of Surrey Community Centre (Chassidic), 210-6950 Nicholson Rd., Delta. Rabbi M^ Altein, Sat. TO am. 596-9030.
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Eitz Chaim (Orthodox), 8080 Francis Rd., Richmond. Rabbi A. Feigelstock. Daily niinyan 7 a.m.; Fri. 6 p.m.; Sat. 9 am. and sunset; Sunday 9a.m. 275-0007.
Emanuel (Conservative), 1461 Blanshard; Victoria. Rabbi V. Reinstein. Sat. 9:30 a.m. 382-0615.
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Har El (Conservative), North Shore JCC, 1735 Inglewood Ave., West Van. Rabbi I. Balla, cantorial leader R. Edel. Fri. 7 p.m.; every other Sat. 10 a.m.
922-8245 or 922-9133. " *; *
Louis Brier Home (Orthodox), T055 W. 41st
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MoliieElias mourned here
A woman who devoted decades of her life in the service of Congregation Schara Tzedeck has died. Mollie Eliasv88, passed away in hospital Febl 4 after a lengthy illness. She was in charge of the two S.T.lcosher kitchens and the siyhagogue mikvah for close to three decades.
Born into an observant family in Baghdad, Iraq in 1902i she came with them to Shanghai where her father was a shochet. She was married in the Ohel Leah synagogue in Hong Kong.
By 1955, she took up residence in Vancouver with her daughter Sarah. Mrs. Elias was in charge of kashrut at Schara Tzedeck and siipefr vised the shul mijkVah. She was a pillar of the congregation, attending all its services where she could be observed davening with deep faith.
When NCSY became a prominent youth group in the community, it was with her assistance that weekly Shabbat luncheons were catered for an average of 150 young boys^hd girls every week. In addition, she was in charge of Shabbatbns artd family Erev Shabbat dinners and events.
All functions held at Schara Tze<deck were under her supervision and she worked with every kosher cateress in the city.
On May 28, 1975 a tribute luncheon was held in her Jionor at S.T. marking 20 years of devoted service to the synagogue and the community. She was termed a woman who is "always there and cares." Idea for the event came from Ida Kaplan and it wias convened by Reta Wolo-chow. Some 240 women from all parts of the community joined  at  the function.
MOLLIE ELIAS
together with the Schara Tzedeck Family, to present Mrs. Elias with a major gift.
An original script was read at the luncheon, written by then X spiritual leader Rabbi Marvin Hier. It described Mrs. Elias as; a Woman of Valor: vForietched out of her character one can see a fleeting glimpse of the unique Jewish women of the millenia. In her walk, her delicate frame, in her great faith, in her guarded manner and speech, one sees shadows of the great women of yesteryear."
She was predeceased by her husband and a young adult son who died «n a Japariese internment camp.
Mrs. Elias is survived here by her daughter Sarah;; and in San Francisco by a brother and sister.
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At the special request of the deceased for no-euology, a graveside service was held-at Schara Tzedeck cemetery, officiated by Rabbi David Bassous. Chevra Kadisha was in charge of arrangements.
Ave. C. Kornfeld, D. Korn-feld, Moe Frumkin, R. Rosenberg. Daily 4:15 p.m.. Sat. 9:15 a.m. and 4:15 p.m. 261-9376.
Or Shalom (Traditional Egalitarian), 561 W. 28th Ave. Rabbi L Marmorstein. Sat. 10 v^.m.; monthly Fri. Oneg Shabbat. 872-1614.
Schara Tzedeck (Orthodox), 3476 Oak St. Rabbi M; Feuerstein, Rabbi S. Cran-dall. Cantor A. Katzir, Torah reader Rev. J. Marciano. Daily 7:15 a.m. and sunset; Fri. sunset; Sat. 9 a.m. and sunset; Sun. 8:30 a.m. and sunset. 736-7607.
Temple Sholom (Reform), 7190 Oak St. Rabbi P. Breg-man, cantorial soloist A. Gut-tmah: Morning minyans; Sun. 9:30 a.m.; Mon. and . Wed. 7:15 a.m.; Fri. 8:15 p.m.; Sat. 10:30 a.m. 266-7190.
Rabbi B. Bak dies in Baltimore, 71
Rabbi Benjamin Bak of —Baltimore, rabbi emeritus of Shomrei Emunah synagogue^ died Feb. 11. As 77i^ Bulletin neared—deadline, it was learned that only a week before he died, the distinguished Judaic scholar had completed work on a Sefer which he had dedicated to the memory of his son, the late Rabbi Pinchos Bak.
Rabbi Bak visited Vancouver during his son's tenure as principal of Vancouver Talmud Torah Day School. Rabbi Pinchos Bak had died on Purim itself, and his father's passing took place just prior to Rosh Chodesh ;, Adar. A
Born in Lithuania Feb. 6, 1920, Rabbi Benjamin Bak came to the U.S. at tfie age of 20, attending Yeshiva university arid taking a master's degree at Johns Hopkiiis university. He received smicha (rabbinical ordination) from Telshe Yeshivah in 1940.
He married the former Muriel Alexander on June 13, 1943.
Director of the Jewish Chaplaincy for the state of Maryland since 1962, the distinguished sage was president of the Vaaad Harabonim and was head of the Beth Din.
SIDRA: TETZAVEH THE TWO ALTARS
At the conclusion of the portion Teizavek the Torah commands that an altar be made and placed within the Mishkan^ the Tabernacle, for the sole purpose of offering incense. This Interior Altar supplemented the Exterior Altar — placed in the courtyard of the Mishkan — upon which all other offerings, libations, etc., were brought.
Why were two altars necessary, one in the courtyard and limited to offerings, the'other within the Mishkan itself and limited to bringing incense; why would one altar not suffice?
Chassid us explains that the two altars corresponded to two distinct levels of Divine revelation: the Interior Altar to the more internal level of G-dly revelation that transcend s creation, the Exterior Altar to the more external and less revelatory level of G-dliness that descends within creation.
The External Altar — corresponding as it did to the more external fevel of G-dliness — was thus found in the external section of the Mishkan, itself not as sacred as the Mishkan proper; while the Interior Altar — corresponds.
Former local student dies in U.S. Air crash
J.B. NewaU Monuments
,   H^rew fflscrjplfons Our Sp«cl«ny , Established 1909, Pertortaf attenUoin paid to
ALL OflOEftS Fr»Mr ind 35«i 327-1312
LOS ANGELES - David Ross Richman, who had some of his eariy schooling in Vancouver, was among the victims of the U.S. Air collision here Feb. 1. He was 34.
Born in Montreal Mr. Richman was an associate professor of mathematics in the University of South Carolina at Columbia.
Surviving relatives include parents Dr. Alex and Shifra
Richman and brother Elliot Mathew, all of Halifax; sister and brother-in-law Dr. Janice Richman-Eisenstat and Dr. David Eisenstat, nephew Joshua and niece Hanna, all of Toronto; brother Vincent Victor of Windsor, Ont.; and uncle Len Weinberg of Winnipeg.
Burial was scheduled in Winnipeg.
ing as it did to the more internal level of G-dliness — was found within the Interior, and more sacred, portion of the Mishkan.
In terms of man*s spiritual service we find two general categories as well: a) that of refining and separating good from evil and elevating the good to holiness, a fprm of service known as birurim;b)a higher level, where one does not have to combat evil, rather one strives to achieve a greater degree of cleaving to G-d.
The Exterior Altar, corresponding as it did to G-dliness as it was found within creation — with creation containing aspects of both good and evil —was limited to the less superior form of seryice, that of elevating the physical through sacrificial offerings
— the service of birurim. The Interior Altar, on the
other hand — corresponding to G-dliness as it transcended creation and any form of evil
— saw the spiritually superior service of incense, or ketores, etymologically related to kotar, or cleaving — achieving a greater degree of cleaving to G-d.
The two altars of the Mishkan a re also to be found — in a spiritual context — within all Jewish hearts, for the Mishkan as a whole is found within the heart of every Jew, as our Rabbis comment on the verse, "They shall make for Me a Sanctuary and I will dwell in them**— "It does not say*l will dwell in it* rather, *1 will dwell in them' — in the *heart* of each aiid every Jew."
Here, too, the Interior and Exterior Altar correspond to
RISKIN
TETZAVE-PURIM
EFRAT, Israel - ONE OF THE STRONGEST QUESTIONS we can ask about Purim is why G-d's name doesn't appear anywhere in the Book of Esther.
After a\l the Megillah (Scroll of Esther) in addition to being of the 24 Books of the Bible, is a work that bums with the question of Jewish survival.
Haman wants to destroy the Jewish people because Morde-chai is the lone man who refuses to bow down to him. And why does Mordechai refuse? He is committed to the Jewish tradition which insisted, from the earliest time of our first Patriarch Abraham, that Jews bow down only to G-d.
And Haman finds Mordechai's refusal a thorn in his glory.
This means that in the drania of Purim we are presented with a struggle between a representative of the One G-d, and a representative of the belief in ultimate earthly power.
When Haman makes his general appeal of the necessity to annihilate certain people scattered and dispersed among the provinces in the kingdom, whose laws are different from others, he is publicly announcing his goal to destroy the laws the One G-d commanded Moses.
Thus the entire story of the Book of Esther begins because of one Jew's refusal to weaken his total commitment to G-d. If, therefore, G-d is truly at the centre of this Book, how ironic it is that His name never appears! ,
The traditional answer given is that con-| cealing the name of G-d is intentional, a subtle j way for the Torah to teach another aspect of G-d's existence, a G-d whose ways are hidden and invisible
During other Biblical moments the hand of G-d is visible as He issues commands and directs the, words of prophets and kings. When the events call for a miracle, like the time when the Israelites are pursued by an army of Egyptian charioteers, G-d splits the Red Sea.
But back in Persia with Esther and Mordechai, the intervention of the divine requires a discerning eye. The teaching of the Book of Esther is that G-d appears in history not only through the fire and thunder of Sinai, but also as the invisible source^, behind a particular pattern to seemingly random events.
The characters on the stage of history may even themselves not necessarily be aware of how their roles will help determine the fate of the Jewish people. Since there is no prophecy outside the land of Israel, G-d moves from one who speaks through the prophet's lips to a shadowy presence behind the scenes, but nevertheless even the Hidden G-d guarantees the destruction of Haman and the evil he represents in his relentless pursuit of the Jews and their values.
Let us look at the Purim story from a religious perspective:
At first it looks like another major ball, the king of k great empire displaying his vast wealth and power, a celebration that will last for 180 days.
Ahashverosh had much to be proud of. It's not easy to hold onto an empire of 127 nations. His reign is perfect, but then a blotch appears on his spotless kingdom.
Queen Vashti, perhaps the most beautiful woman in the kingdom, refuses to appear before the assembled, an action which undermines everything Ahashverosh has been celebrating for half a year. What good are 127 nations if his own wife defies him? Enraged, he seeks advice from his advisors. They recommend death, an act that restores the king's power.
With Vashti's death, the wheels start turning. A new queen must be found, and out of the entire kingdom fate points toward a Jewish girl named Hadassah (Esther).
Joining the royal court, it's not surprising that her uncle Mordechai will be in the right place at right time to overhear a plot against the king's life. Though it's recorded in the royal chronicles, it won't become a turn in the plot until the night the king can't slee^and Haman comes knocking on the king's door with his plan to hang Mordechai on the gallows.
Thisproves to be disastrous timing on Haman's part, because from that moment on, the tables turn on him completely. >
Now it's apparent that behind te scenes G-d has arranged everything to insure Haman's downfall. Even the gallows he prepared for Mordechai will eventually be used for him.
Except one point! When it becomes clear that Haman wants to kill the Jews, Mordechai rends his garments, and lets Esther know she must approach the king and plead for mercy.
But this request throws her into a terrible quandary. The king hasn't called in more than 30 days. If she enters his chambers without being called, she risks death unless the king raises his golden scepter. , _   ' "TT
UnmovedrMordechai sends a second message, "For if you do indeed maintain silence at this time, enlargement and deliverance will arise to the Jews from another place; but you and your father*s house will perish: and who knows whether for a time such as this you reached the royal position?"/Esther 4:14).
If what we've been saying about G-d's invisible presence is true, why doesn't G-d simply arrange that Ahashverosh would call forher this night, just as he calls for the chronicles to be read to him on the very night that Haman shows up in the court. In line with everything else, G-d could have ihanaged this without any difficulty.
And precisely because G-d does not intervene at the moment when Esther has to risk her life leads us to conclude that G-d guides the events of the world to a certain point.' SHABBAT SHALOM — Page 8