6 — tHE BULLETIN THursday, September 10,1992
SYNAGOGUE GALENDAR
Candlelighting: Fridiy, September 11,7:15 p.m;
■ ■./■'■.'.' ■ SedraKiTetze
~^ f H«vdala Shabbat ends — _ September 12,8:13 p.m. ;
Remember theSabbaih, iokeepUhpiy:..
r Fourth Commandment. Exodus. 20:8
Friday, Septeniiber 18, 7:00 p.m. Sedfa Ki Tayb Haydala Shabbat eitds
Jack Black
• • • • •'
Beth Haiiildirash (Seph-a rd le Orthodox)3231 Heather St: Rabbi y.Benarr roch. Daily 7 a.m.; Shabbat, Sun. and public holidays 9 a.m.; Tri. 7:30 pyrn.; Sat. sunset. 872^222 or 873-2371.
Beth Israel (Cdhserva-tlve) .4350 Oak St. Rabbi W. Solomon, Cantor M. Nixon. Torah reader p. Rubin. Choir S. Pel man. Daily 8 a.m. (public holidays, 9 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. 731-4161.
Beth Tikvah (Conservative!). 9711 Geal Rd., Richmond. Rabbi M. Cohen, Torah reader T. Wolinsky. Moh. and Thurs. minyan 7 a.m.; Fri. 6 p.m.; Sat. 9:30 a.m. 271-6262: -
Bufquesi Jewish Community (Traditional), Oneg Shabbat services, second Friday of each month. 8 p.mV, 1312 Durant Dr.. Goquitlam. 941 -3486.
Chabad^Lubavitch (Chas-sidlc). 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 (Chassldic); 210-6950 Nicholson Rd., Delta. Rabbi M.AItein. Sat. 10 a.m. 596-9030.
Eitz Cliaim (Orthodox), 8080 Frances Rd.. Richmond. Rabbi A. Feigel-stock. Daily minyan 7 a.m.; Fri. 8 p.m.; Sat. 9 a.m: and sunset; Sun. 9 a.m. 275-0007.
Emanu-EI (Conservative). 1461 Blanshard. Victoria. Rabbi V. Reinsteiri. Sat. 9:15 a.m. 382-0615.
"•-lii" . *■ :■,, *■■; /■:■*,; ■
Har El (Conservative), North Shore JCC, 1735 I nglewood Ave,. West Van. Rabbi I, Ba I la. canto rial leader R. Edel. Fri. 8 p.m.; Sat. 10 a.m. 922-8245 or 922-9133.
September 19, 7:57 p.m.
Louis Brier Home (Orthodox), 1055 W. 41st Ave. C. Kornfeld, D. Kornfeld, M. Frumkin, R. Rosenberg. Daily 4:15 p.m.; Sat. 9:15 a.m. and 4:15 p.m. 261-9376.
Okanagan Jewish Community (Trad i tional), OJCC, 108 North Glen-more Rd., Kelowna. .Sat. 9:30 am. 862-2312.
Or Shalom (Traditional Egalitarian), 561 W. 28th Ave. Rabbi i. Marmorstein. Sat. 10 a.m.; monthly Fri. Oneg Shabbat, 872-1614. • ♦ :.■: :-\*
Schara Tzedeck (Orthodox). 3476 Oak St. Rabbi M. Feuersteln. Rabbi S. Gran-dall. Cantor A. Katzir, Torah reader Rev. Ji Marcr-ano. Daily 7:15 a.m. and sunset; Fri, 7:30 p.m.; Sat.9 a.m. and sunset; Sun. 8:30 a.m. and sunset. 736-7607.
Temple Sholom (Reform), 7190 Oak St. Rabbi P. Bregrtlan. cantorial soloist A. Guttman. Morning mihyans; Sun, 9:30 a.m.; Mon. and Wed. 7:15 a.m.; Fri. 8:15 p.m.; Sat. 10:30 a.m:^'fe6-7190.
Relatives and Friends are advised that the
UNVEItlNGOF HEADSTONE
in ipvihg memory of the late
will take place Sunday, Sept. 13 at 12:15 p.m.
at the
Israelii^
Rabbi W. Solomon and D. Rubin wiir officiate
JERUSALEM (JTA) — Shimon Agranat, a former president of Israel's High Court of Justice and for decades one of Israel's foremost jurists, has died in Jerusalem at 86:
Although he was president of Israel's highest court for 12 years, the harne Agra^ nat is perhaps best known in the context of the Agranat Commission, a panel he chaired that looked into israel's lack of readiness at the outbreak of the Yom Kippur War.
Born into a Zionist family in Louisville, Ky., Agranat first came to Israel in the 1920s to study at Herzliya High School in Tel Aviv. He returned to the United States, where he completed his legal studies at the University of Chicago. He then made aliyahin 1930, settling in Haifa, where he practiced law. :
Despite his complete immersion in Israeli life, Agranat retained a strong American accent in his Hebrew throughout his life.
UNVEILINGOF HEilDST^
in loving memory of thelate
will take place Sunday, Sept: 20 at 11:30 a.m.
at the
BiBtli Israel
■ r NEW YORK (JTA) — Rabbi Marc Tanenbaum, an architect of modern Christian-Jewish dialogue and one of the most widely-respected representatives of the Jewish community on interreligious matters, is dead at 66.
Tarienbaum died of heart failure after undergoing heart surgery here.
In the more than 50 years which he devoted to forging understanding between Jews and Christians, Tanenbaum earned the respect of reli-^-ygipiis leaders all over the worldT ^ .
___He forged close relation-
era 1 at Manhattan's Park A Venue S ynagbgue. A m ong those delivering eulogies was Cardinal John O'Connor, the Catholic archbishop of New York.
Rabbi W Solomon and Cantor M. Nixon will officiate
JWB Copy Basket at JCC Cleared 9 a.m. Wednesdays
ships with Christians from a wide range of denominations, including Pope John XXill, Rev: Billy Graham and-' Desmond Tutu, the black Anglican archbishop of Johannesburg.
Some 2,000 people representing many faiths attended Tanenbaum's ' fun-
J.B. Newall Monuments
. ■, Hebrew Inscriptions ' Our Specialty
■ . Established 1909 Personal attention paid to ALL ORDERS Fraser and 35th 327-1312
TANENBAUM
He was the only rabbi to attend the^proceedings that produced the watershed Catholic document Nostra Aetate. The document rejected anti-Semitism and the teaching that Jews were responsible for the death of
In 1983,.Tanenbaum was the first Jewish leader to address 4,000 Protestant delegates attending the World Council of Churches assembly in Vancouver.
Jack Black, a membeir of B'nai B'rith for over- 25 . years, died Aug. 26 at Shaughnessy Hospital following a brief illness. He was
81.
Born in Winnipeg on April 9, 1911, Mr. Black came to Vancouver in 1931. He married Anne Goodman on Dec. 31, 1933.
An electriciah by trade, he later operated a construction and renovation business in the Vancouver area. : Mr. Black was a longtime member of Schara Tzedeck and B'nai B'rith.
He is survived by his wife Anne and son Allan, both of Vancouver; daughter Belva Topp of Oshawa, Oni.; and six grandchildren:
Funeral services were held Aug. 27 at Schara Tzedeck chapel, with interment in Schara Tzedeck cemetery. Rabbi Mordecai Feuerstein officiated. Chevra Kadisha was in charge of arrangements.
Martha Beber
Martha Beber, a Vancouver resident sThce 1957, died July 27 at Louis Brier Home and Hospital. She was 90. .V;.'
Ihe former Martha Prince wais born Jan: 2, 1902 in Holyoke, Mass. She moved to Oroville, Wash, as a child and was later a secretary in San Fraricisco. On May 22v 1934, she married Sam Beber.
MARTHA BEBER
The Bebers lived in Sart Francisco for many years, moving to Vancouver as senior citizens. They had no relatives here;
The couple moved to the Louis Brier Home in 1979.
Before being incapaci^ tated by illness, Mrs. Beber maintained an interest in current events, enjoyed television and LBH activities.
She was predeceased by her husband Sam in 1982.
Graveside funeral services were held July 29 at Schara Tzedeck cemetery. Rabbi ShlomoCrandall officiated. Chevra Kadisha was in charge of arrangements.
JEWISH CALENDAR
5753-1992
Erev Rosh Hashana Sept. 27 Rosh Hashana Sept. 28-2d Fast of Gedalya Sept. 30 Erev Yom Kippur Oct. 6 Yom Kippur Oct, 7
ErevSuccot Oct. 11
Succbt Oct. 12-13-
Erev Shmini Atzeret Oct. 18 Shmini Atzeret Oct. 19
Simchat Torah Oct. 20
ErevChanuka Dec. 19
Chanuka Dec. 20-27
By SHLOMO RiSKIN
KITETZE
EFRAT, Israel — IS IT POSSIBLE that this week's Torah portion of Ki Teize condemns a. person to death for crimes that he has not yet committed? How can the modern-mind be expected to understand the death penalty for a rebellious teeniager?
indeed one of the most difficult incidents in the entire Torah concerns the case of the stubborn and rebellious son {bensoreh v*moreh):li a son refuses to listen to his father and mother despite all their efforts to guide him properly, eats to gluttony and drinks to drunkenness, forcing the parentsto turn to the elders of the court, this rebellious son is to be stoned to death.
Not only does the stark picture of such a brutal death disturb us moderns with our Ph. D s in clinical psychology, but even the Sages sought ways to blunt the sharpness of the Torah's wrath.
There were those who concluded that an actual case as described in Deuteronomy 21 never existed and never would exist, /^.r. Sanhedrin 71 aj and that the terrifying punishment is meant to teach the rebellious son the significance of his behavior, while simultaneously teaching the parents that if they fail in their role as mother and father, then a tragic end awaits this family, as inevitable and final as the Torah's stoning. ■
A second view, discussed at length in the eighth chapter of Tractate Sanhedrin, claims that the conditions required to bring a rebellious son to court were so rigid and exact that only in the rarest circumstances could there be sufficient cause to rule in favor of death. Two examples: a) the rebellious son could be brought before the court only during the first three months after reaching puberty; b) it must be proven that both parentsconyeyed exactly the same message ~ to the child as to proper behavior arid values. 7 According to the latter View, even if a court decisionto
carry out the death penalty occurred only once in 70 years, we're still left with the perturbing prospect of a rebellious son proscribed to death although he never committed a capital offence.
True, the rabbis attempt to explain this difficult concept by suggesting he is Judged (and condemtied) for what wilihappen in the end, "for the inevitable crimes do come of an entirely undisciplined personality, thereby nipping in the bud his potential for capitial crimes.
But how Could this be the law if such condemnation precludes the possibility of repentance, a central pillar of J udaism? After all, do liot oursages teach: nothing stands in the way of repentance?
On the surface, a law that pre-judgesa person's predilection for sinking to a level where even rtiurdersuits him, and .a day such as Yorii kippur that holds out the constant divine promise of repentance, would seem to be on a collision course, products of a mutually exclusive religio-legal
system: ■ 'c-'\-'■'-'■^ V
How are we to understand this? A possible approach can be taken by analyzing the ramifications of the following additional halacha. "If the parents of the rebellious son forgive him, he is forgiven . . .*'[B.T. Sanhedrin 88a]. Given the data we have already cited, this law seems totally illogical.
After all, if the stubborn and rebellious son is judged not on the basis of his actions heretofore, but rather on that which he is likely to do in the future, how can the parents' forgiveness change the judicial decision? '
Had his punishment been based upon the crimes he has already perpetrated against his parents, the latter's forgiveness (or lack thereoO is an understandable factor. But since he is being condemned for inevitable future wrongdoing, what is the value of parental forgiveness?
The understanding of the position of our Sages is bound up with the Torah's understanding of the role of parents in general in the lives of their children:
No relationship is more complex, crucial, potentially inspiring or, for that matter, potentially damaging than the relationship between, parents and children. -j/l^^^
As primary educators^parerits play a crucial role^in the lives 6f their children. They're the ones who give the child his moral and.ethical base, they're the link to his past, to his traditions.
After all, it is not by accident that the comniahdment to honor one's parents (commandment number four) is on the same side of the decalogue with the commandments linking the individual to G-d; the relationship of child and parentis a critical yardstick in the relationship of child and Parent-in-Heaven.
But perhaps most important^ the major obligation a piar-ent has to a child is to imbue him with love and limitations —love so that he believes in himself and in his intrinsic worth, and limits so that he understands the do's and dbn'ts, the boundaries of what is permissible and what is not, at first to protect him from danger and then eventually to develop self-control. . ,:" ■
The course of the rebellious son episode is such that the Tcrah limits the responsibility of petitioning the court to the father and to the mother— not a court appointed psychologist^ not a truant officer, not the social worker assigned to the ease.
SHABBAT SHALOM — Page 10