6 — THE BULLETIN — Thursday. September 13,1990
Remember the Sabbath, to keep It holy . « .Fourth commandment. Exodus. 20:8^
Candlelighting
Friday, September 21,6:55 p^m. Sedra Haazinu Havdala Shabbat
^ September 22,8:05 p.m.
FridayTSeptember 14,7:10 p.iii.
Sedra Nitzavim-Vayelech Havdala Shabbat ends September 15, 8:16 p.m.
Beth Hamidrash (Sephar> die Orthodox), 3231 Heather St. Rabbi D. Bassous. Daily 7 a.m.; Shabbat, Sunday and public holidays 9 a.m.; Fri. 7 p.m. (Summer)/Sat. sunset. 872-4222 or 872-1201.
Beth Israel (Conservative), 4350 Oak St. Rabbi W. Solomon, Rabbi R.Cahana, Cantor M. Nixon, Torah reader D. Riibin, Choir S. Pelmanv Daily 8 a.m. and 6 p.m.; Fri. 8:15 p,m.; Sat. 9:15 a.m. and 6 p.m.; Sun. 9 a.m. and 6 p.m. 73M161.
Beth Tikvah (Conservative), 9711 Geal Rd., Richmond. Rabbi M. Cohen, Torah reader J. Schwartz. Fri. 8 p.m.; Sat. 9:30 a.m. 271-6262.
labad-Lubavitch (Chas-,, 5750 Oaic. Rabbi Y. Wineberg. Daily 7 a.m. and sunset; Fri. sunset; Sat. 10 .a.m.; Sun. 9 a.m. and sunset. 266-1313.
Eitz Chaim (Orthodox), 8080 Francis Rd., Richmond. Rabbi A. Feigelstock. Daily minyan 7 a.m.; Fri. 8 p.m.; Sat. 9 a.nii. and 8 p.m.; Sunday 9 a.m. 275-0007.
Emanuel, 1461 Blanshard, Victoria, Rabbi V. Reinstein. Sat. 9:30 a.m., 3^-0615 (Conservative).
Har El (Conservative), North Shore JCC, 1735 Ingle-wood Ave., West Van. Rabbi I. Balla, cantorial leader R. EdeL Fri. 7:30 p.m.; every other Sat, 9:30 a.m. 922-8245 or 922-9133.
Louis Brier Home (Orthodox), 1055 W. 4lst Ave. C. Kornfeld, D. Kornfeld, Moe Frumki.n, R. Rosenberg. Daily 4:30 p.m.; Fri. 6:30 p.m.; Sat. 9:15 a.m. and 6:30 p.m. 261-9376.
Lubavitch of Surrey 210-6950 Nicholspn Rd., Delta. Rabbi M. Altein. Sat. 10 a.m. 596-9030.
Or Shalom (Traditional Egalitarian), 561 W. 28th Ave., Rabbi I. Marmorstein, Sat., 10 a.m. Monthly Friday Oneg Shabbat. 872-1614.
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Sahara 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. ano sunset; Sun. 9 a.m. and sunset. 736-7607.
♦ * *
Temple Sholom (Reform), 7190 Oak St. Rabbi P. Breg-man, cantorial soloist A. Gut-tman. Morning minyans; Sun. 9:30 a.m.; Mon. and Wed. 7:15 a.m7; Fri. 8:15 p.m.; Sat. 10:30 a.m. 266-7190.
VHCS
MEMORIAL SERVICE
Sunday. Sept 23 12:30p.in.
Schara Tzedeck Cemetery
for transportation
261-1180
IVIemor4a4^emces^
will be held at SCHARA TZEDECK CEMETERY
2346 Marine Drive, New Westminster
SUNDAY SEPTEMBER 23,1990 at 12:00 noon
Bus transportation will be provided from the North-east comer of 19th and Oak at 10:30 a.m.
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PLEASE NOTE:
Memorial Services for Departed Interred in old Schara Tzedeck Cemetery^
Mountain view Cemetery
37th and Fraser (northwest corner of 37th & Fraser Street)
willbeheldat 1
16:00 amSunday, September 23,1990
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The Memorial List will be published in next week's Western Bulletin
Dr. Morley Kare dies at age 68
PHILADELPHIA — Dr.
Morley Kare, who, as a Vancouver resident, fought for Israel during the 1948 War of Independence, died here July 30. He was 68.
Born on March 7, 1922 in Winnipeg, Dr. Kare received a ! Bachelor of Agriculture \ degree from University of Manitoba. During World U-War 11-he served as a Lieutenant in the Canadian army.
After the war, he resumed, studies, doing graduate work in biology at UBC, where he earned a master's degree. His name is on a plaque at the Jewish Community Centre as one of the Vancouver volun-teers forIsraelTn-1948r——
DR. MORLEY KARE
Dr. Kare then went to Cor^ nell university, where he earned his Ph.D. before joining the faculty. He later taught at Duke university and University of 'Pennsylvania. In
Carol
1951, he niai Abramson in Atlantic City, N.J.
A world-renowned expert on taste and smell, he wrote many books and articles. He founded the Monell Institute at University of Pennsylvania, serving as its director until his death.
Dr.v^Kare received two honorary degrees and many other honors.
He is survived by his wife Carol Abramson Kare of Baltimore; daughter Dr. Susan Kare Tannenbaum; son Dr. Jordan Kare, an astrophysicist; brother Samuel of Lan-gley, B.C.; sisters Eleanor Roback of Vancouver, Vera^ Vogel of Calgary and Lovee Kilman of Jacksonville, Fla.; one grandson; and niany nieces and nephews.
Funeral s^vices were held Aug.J in Winnipeg. A memorial service is scheduled Sept, 26 in Philadelphia..
J.B. Newall Monuments
Hebrew Inscriptions Our specialty Established 1909 Personal attention paid to ALL ORDERS Fraser and 35th ^ 327-1312
■■■■■■iSBi
DAVID SETTON
DEAL, N.J.
David
Haim Setton, who retired as one of Jamaica's largest wholesale merchants to become the bridge champion of Panama, died here Aug. 22, He was 78.
Mr. Setton, born in Aleppo, Syria on Nov. 8, 1911, was educated in the Alliance Francaise school in that city.
He immigrated to Jamaica in 1929 at age 18. Going into business as a drygoods merr^ chant, Mr. Setton brought his parents and entire family from Syria.
He married the, former Estella Zakay in Colon, Panama on March 29, 1942. During the 1962 Cuban missile crisis, he took in many Cuban Jews, helping settle them into the United States.
Retiring in 1970, Mr. Set-ton moved to Panama City, where he became an active member of Shevet Ahim synagogue and the Jewish Com-^ munity Centre. He repres-^ en ted Panama in many international bridge tournaments.
_HeL_Js^_siirvi_ved by wife
Estella, brother Joseph and sister Linda Zakay, all of Panama; sons Victor and Eli, and daughter Deborah Taben-_kin, all of Vancouver; daughter Judith Setton of Washington, D.C.; daughter Emilia Ancona, brothers Edward, JaClr^and~tsaacr-^nd—sisters^ Yvette Cohen, Alice Franco and Nuzle Setton, all of Brooklyn, N.Y.; and eight, grandchildren.
Funeral services and internment took place Aug. 23 in Panama. Rabbi Sion Levy officiated.
Morris Huberman passes Aug. 24
Morris Huberman, a resident of Vancouver for 26 years, died Aug. 24 at 85.
Born Sept. 25, 1904 in Lukow, Poland, Mr. Huberman came to Canada in April 1930. He moved to Calgary, where he became a grocer. He married the former Frances Switzer in Calgary on June 8, 1932.
Upon his retirement in 1954, he moved to Vancouver.
Mr. H uBerman is survived by wife Frances and sons David and Jack, ail of, Vancouver; and six grandchildren.
Funeral services were held Aug. 26 at Beth Israel Koch chapel, with interment at B.l. cemetery. Rabbi W. Solomon and Cantor M. Nixon officiated. Chevra Kadisha were in charge of arrangements.
Cireater is he who practices charity than all the sacrifices.
Sukkah, 49b
NITZAVIM
EFRAT, Israel WHAT IS THE RELATIONSHIP
between the modern State of Israel and the Jewish belief in the advent of the Messiah? Are all those who pray to the A-mighty on behalf of "the beginning'of the sprouting of the redemption" guilty of reckless pseudo-Messianism, or is this a fundamental aspect of our theology?
. In the religious world, there are various responses to the idea of redemption. Some argue that there's nothing we can do, or should do, so the best thing is to sit back and wait for the A-mighty to do His work. Anything else is reckless at best and dangerous at worst.
~ Thus, the Satiriar Rebbe decried modern Zionisim (we must even wait for G-d to bring us to Israel), and Prof. Yeshayu Leibowitz claims that the essence of our messianic belief is to wfli/for his arrival.
This even seems to be the view of Lord Immanuel Jakobovits, Chief R.abbi of Great Britain, who, in a recent address in Jerusalem, warned against this kind of messianic fervor which characterizes the entire Zionist enterprise, from David Ben-Gurion to Rabbi Abraham Isaac Kook, who despite their obvious differences, saw the modern state as rooted in the prophetic vision of Israel as a "light unto the nations'' and directed towards beating swords into plowshares.
In sharp contrast to the sit-tight faction, there were — and are — those who attempt to penetrate some kind of mystical and myste- RISKIN rious code, particularly after national Jewish tragedies, and go so far as to assign calendar dates for the Messiah's arrival. When these dates arrive without redemption, the masses of Jews invariably are left^n confusion and hysteria, which is what happened after Shabbeti Tzvi's messianic fringes were traded in for Moslem robes.
The Chief Rabbi's strongest words were for those who^look upon the *^sprouting forth of our redemption" as an irreversible process, as if the world is moving toward one ineluctable, messianic path, and nothing can get in its way. The Realpolitik becomes irrelevant, irrationality defeats normalcy, madness reigns, and an underground cell even goes so far as to plan to blow up the Al Aksa Mosque, totally oblivious to the political repercussions.
Because "the redemption has begun to sprout, *' we have to force the coming, and nothing we do can stop the inevitable!
But there is a third way, a middle-of-the-road, iiormative approach, whose basic view of messianism is that even though the process may have begun, it is always reversible. If our actions — ethical, moral, religious, political, military — are askew and fall short, we can blow it — not Al Aksa, but the entire process which began with the establishment of the State of Israel.
According to Maimonides, messianism is built into the very
heart of Judaism. It's our dreamT bur hopeTourvisiomY^rnrngT for the Messiah, even singing the Lubavitcher chant "we want moshiach now, "Isnormative Judaisin — what coTrkMsencatted-"normative messianism".
If this yearning wasn't part of our very fiber, why would we pray three times a day for the offspring of Pavid — the Messiah to sprout? And why would Maimoiiides make it a part of
every Jew's creed of faith to say, "i believe with complete faith in the coming of the Messiah, and though he may tarry^ nevertheless I anticipate his arrival every day**?
A version of this creed actually appears in the very first law of Chapter 11 of the Laws of Kings, the conclusion to Maimonides' magnum opus, Mishna Torah, in which we are given a very clear cut description of how Judaism understands the Messiah's role, how we are to identify him, and what life will be like during the "days of the Messiah." Simply stated, the Messiah (or anointed King-leader of the Jews of Israel) will be the flesh-and-bloqd head of the Jewish state who, in a perfectly natural way, will usher in a period of peace for Israel and the world.
The Messiah will rebuild the Temple. He will gather in the remnants of Jews from all four corners of the world. Learned and fluent in Torah, he will keep the commandments like his forefathers, both the written and oral law.
We are warned that we shouldn't expect a person who performs miracles, creates new things or raises the dead. Nor should we think that in the days of the Messiah, ^he world will change, or that there will be a change in the order of creation. — Basically, Israel will be at peace with the nations who wanted to destroy her. "The only difference between our world and the [world of thejjdays of the Messiah is that the Jews won*t be enslaved to the rest of the nations, "writes Maimonides [ch^ 2, law 2].
Maimonides makes it clear that these concepts are derived from the Bible, quoting in his first law of Chapter II a verse from this week's portion, Nitzavim.
He sees redemption as an historical promise to the Jews. But the conditions set forth are that the Jews must return, physically and spiritually, to the land and to the Torah, a complete repentance which shall bring the individual, and his seed, to loving G-d with one's complete soul.
"There shall come a time when you shall experience all the words of blessing and curse that I ha ve presented to you. There,
SHABBAT SHALOM - Page 16