6 —THE BULLETIN — Thureday. April 2.1992
SYNAGOGim GAl^^
Cahdielightiiig:
- Fridayv April 3,6:30 p.m. Sedra Tazria Shabbat Hachodesh Havdala Shabbat ends
April 4, 7:31 p.m.
/^ememiieri/ie SabbaM, to keep it holy..
Fourth Commandment, Ekodus, 2^^
Tridayi Ajjril 10,7:40 |).m^^
Sedra Metzora - ^ HavdraJiBi Shabbat ends T April 11,8:43 p;m:
HERITAGE
• •••••
Betb Hamidrash (Seph-ardic Orthodox). 3231 Heather St. RabbJ Y. Benar-roch. Daily 7 a. m., Shabbat, Sun, and pub lie holidays 9 a.m.; Fri. 6 p.m.; Sat. sunset. 872-4222 or 873-2371.
Beth Israel (Conserva-tive), 4350 Oak St. Rabbi W. Solomon, Rabbi R. Cahana, Cantor M. Nixon. Torah reader D. Rubin, Choir S. Pelman. Daily 8 a.m. and 6 p.m.; Fri. 6 p.m. and 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., Rich-
fipnd. Rabbi M. Cohen, orah reader D. Saunders. Mon. and Thurs. minyan 7 a.m.; Fri. 6 p.m.; Sat. 9:30 a.m.
Burquest Jewish Cdm-munlty (Traditional). Oneg Shabbat Servjces, second Friday of each month, 8 p.m., 939-3119;
Chabad-Lubavitch (Chas-sldic), 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. 10 a.m. 596-9030.
Eltz Chalm (Orthodox), 8080 Frances Rd, Richmond. Rabbi A. Feigel-stock. Daily minyan 7 a.m.; Fri. 6 p.m.; Sat. 9 a.m. and sunset; Sun. 9 a.rh. 275-0007.
Emanu-EI (Conservative). 1461 Blanshard. Victoria. Rabbi V. Reinstein. Sat. 9:15 a.m. 382-0615.
Har El (Consei'vative), North Shore JCC, 1735 Inglewood Ave., West Van, Rabbi I. Balla, cantoriaj leader R. Edel. Fri. 7 p. m; every other Sat. 10 a.m. 922-8245 or 922-9133.
Louis Brier Home (Orthodox), 1055 W. 41st Ave. C Kornfeld, D. Kornfeld, M. Fru m k Ih, R. R osen be rg. 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 I. Marmorstein. Sat. vIO a.m.; monthly Fri. Oneg Shabbat, 872-1614.
Schara Tzedeck (Orthodox), 3476 Oak St. Rabbi M. Feuerstein, Rabbi S.Cran-dall. Cantor A. Katzrr, Torah readerRey. J. Marci-ano. 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. Bregman, cantorial soloist A. Guttman. 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.
Max Goldsteih
Max Mirori Goldstein, who helped establish Schara Tzedeck at its present Oak Street location, died of cancer March 16 at the Van-couver Genera 1 Hospital palliative care unit. He was
82.
Born in Radisson, Sask. on Feb. 25, 1910, Mr. Goldstein lived there with his parents^ .Rose and Jacob, his
Obituary forms are available at The Bui-ietin, 879-6575. Th^re is no charge for this service.
DEATHS —
JOSHUA AARON ISM AN
Mar. 19
DEEN A MORRIS Mar. 20
BEULAH FREEMAN Mar. 23
As another 8u/l«f//i community service feature. Deaths will be published weekly as they are registered.—THE PUBLISHER.
J.B. Newall Monuments
Hebrew Inscriptions Our Specialty
Established 1909 Personal attention paid to AIL ORDERS ....L Fraser and 35th 327-1312
602 Kingsway
874-2621 Family Operated
67 Years Personal Attention Reasonable Prices
MAX GOLDSTEIN
younger sister Fanny, and his maternal grandparents. His parents owned Gold^ stein*s General Store.
After his mother died; Mr. Goldstein, his sister, father and grandmother moved to Vancouver in 1928. On Sept. I, 1935, he married Bella Manh. The * couple became active in Schara Tzedeck, then located on Heatley Street, as well as in the Young Tzukim Club, -z/-^, -r^.
During the Second World War, Mr: Goldstein worked in the Vancouver shipyards
Joshua Isman
Joshua Aaron Isman, aged three months, died peacefully iri Vancouver oh March 19.
Joshua^ was -born on December 26, i991: ^
He is survived by parents Murray and Susan; sister Carly; brother Adam; grandparents Rpwena and. Lehard Hyman and Marjorie and Howard isman; aiints and uncles Pam and Michael Isman, Beth and Joe Gub-bay and Sabine and Sam Hyman; and cousins Danielle and Michael Gubbay.
Graveside funeral services were held March 20 at Beth Tikvah cemetery. Rabbi Martin Cohen officiated. B.T. Chevra Kadisha was in Charge of arrangements.
as an electrician. In 1945, he began Acme Electric, which he operated until his retirement in 1982:
"He became well-known in downtown Vancouver for his electrical expertise, humor, white coveralls and felt fedora;'* a family member recalled;
The Goldsteins participated in the establishment of Schara Tzedeck on Oak Street.
Mr. Goldsitein was a member of Schara Tzedeck Men's Club and B'nai B'rith Lion's Gate Vancouver Lodge. "The giving of charity in its many forms was always an important part of Max's life at both aii, individual and community level," isaid a relative.
After his retirement, he volunteered in the VGH library and at Banfield Extended Care. He also took up niodel trains as a hobby, stemming from his interest in trains since his prairie boyhood.
M r. Goldstein was predeceased by his sister and a granddaughter- He is survived by wife Bella, son and daughter-in-law Gerry and Gail Goldstein, daughter and son-ih-law Rdchelle and Harry Hammer, daughter a nd son - i n-law C h arlene and Alex Zbar and grandchildren Mark and Kevin Hammer and Ariella and Eli Zbar, all of Vancouver, and brothers- and sisters-in-law, cousins, nieces and nephews in Vancouver and the United States.
Funeral.services were held March 17 at Schara Tzedeck chapel, with interment at Schara Tzedeck cemetery. Rabbi Mordecai Feuerstein and Cantor A rye Katzir officiated. Chevr^ Kadisha was in charge of arrangements. ■
Donations may be made to the Palliative Care Unit, Vancouver General Hospital, c/o VGH Foundation.
When a man appears before the Throne of Judgment, the first question he is asked is not, "Have you believed in G-d?" or "Huve you prayed and observed the-ritual?" He is asked: "Have you dealt honorably and faithfully inall your dealings with your fel-lowman?"
Talmud
By SHLOMO RISKIN
- — TAZRIA (HACHODESH)
EFRAT, Israel - ACCORDING TO JEWISH TRADITION, G-d created the world on thef irst of Tishrei, 5,752 ago, and when we celebrate Rosh Hashand, some
I am a Jew, because the faith of Israel demands no abdication of my mind.
t am a Jew^ because the faith of Israel asks every possible sacrifice of my soul;
T am a Jew, because in all places where there are tears and suffering the Jew weeps: ; I am a Jew, because in every age when the cry of despair is heard the Jew hopes.
Edihoiid Flegv 1928
A Book of Jewish Thought
JEWISH CALENDAR
5752 1992
Rosh Chodesh Apr. 4
Erev Pesach Apr. 17
Pesach Apr. 18-25
Yom Hashqah Apr. 30
Rosh Chodesh May 3^
Yom Hazikaron May 6
passes at age 83
JERUSALEM
Yeshaya Tishbi, one of the outstanding authorities on Jewish mysticism, was buried here following his death ■ at 83. /;
A winner of the 1979 Israel Prize for Judaica, Tishbi w^s the author of many books on Kabalah, Jewish ethics and Ghas-sidism.
Among the most notable Was Mishnat Hazqhar, a translation of the Zohar into Hebrew from the Aramaic, with the often obiscure mystical text arranged themati-cally aiid with exhaustive introductions. The book was 5 recently published in English translation by Oxford University Priess.
Born in Hungary, Tishbi came to Palestine in 1933 and stud|ied at the Hebrew University.
CRISIS
From Page 1
Labor's policy of limited settlement in strategic areas and what he calls the government's "political settlement" policy. ^
Ribin and other Labor figures have made it clear that if they arc returned to power, they would scale d o wn set t le meri t-b uild i ng and hope to reopen negotiations over loan guarantees.
Dinitz seemed to be following this Labor line when he criticized \ the government's "order of national priorities" as a cause of the standoff with Washington over the guarantees. While he faulted the Bush ad ministration for "dictating political conditions to Israel," he said "the magnitude of the crisis is also due to the government's inability to establish a set of national priorities which can best serve our intcre^ts.*^ ,
think of it as the Jewish Near Year. But a more correct translation would render RoshHashanaas the head or the beginning of the year, with additional understanding that the Jewish year is blessed with other beginnings, and that the first of Nissan, the month in which the Jews became a nation, is as important to us as the first ol Tishrei.
Its importajice is expressed by the fact that we honor the Sabbath preceding the first day of Nissan — this year Rosh Chodesh (new month) actually falls oh the Sabbath itself —by reading an additional section from the Torah in which G-d commands the Jewish people: "... This month shall be unto you the beginning of months; it shall be the first month of the year to you " [Ex. 12:1-2). Indeed, Nissan and not risArci is the first month of the Jewish calendar!
In fact, this is the first commandment given to the nation immediately before its redemption. And what sounds all to common — keeping a calendar — is really the secret of Jewish survival.
The commandment isn't as simple asit sounds. In ancient Israel the months were not laid out in some pre-fixed formula (thirty days hath September, April, June and November) but each and every month was.dealt with on its own terms.
The law required witnesses who had sighted a new moon to appearbefore the Great Jewish Court (Sanhedrin) to give proper testimony with detailed examination, after which the Rabbinic Judges would publicly declare: "The month is sanctified." This involved the Jewish people directly in determining when the festival occurred, and awesome responsibility given the stringencies surrounding the piroper observances of the festivals each month 1 .
Our lunar calendar is a living testimony of the method the ancient world used in counting its months. At its heart the message of scanning the blackened night for the first glimmer of the light of the new moon, and the various lunar phases which enable the moon tototally disappear before its inevitable reappearance and renewal. '
To this day, two of the peoples who retain the lunar calendar are Jews and Moslems. And it's understandable why a moon crescent adorns the flags of many Moslem nations. ; "v -.'^ ■
But the crescent would be a totally inappropriate symbol for our Israeli flag; since unlike the Moslems, we also have a solar calendar.
This may come as a surprise to those who see Jews solely in their lunar glory, an impression created by the special Sabbaths before each new month when we announce the exact time, to the second, of the moon's birth, or when we step outside the synagogue after evening service, and we stand clustered together blessing the moon, one of the unique sights of urban Jewish Jife.
But our leap year — not an extra day at the end of February^ but ah entire extra month seven times every nineteen years — is really our solar calendar in action.
Unlike the Moslems, the Jews must resort to a thirteen-month year to guarantee that Passover always falls in the spring, the passage of months in harmony with the flow of the seasons and the siin.
If our festivals were only festivals commeniorating historical moments, it would make no difference if the recollection of the redemption took place during a week of budding leaves or a month of gray skies. But Passover is also called the Festival of Spring, bounded up with the reaping of the barley, when we first eat of the new crop,
Shevuot is: the festival of the first fruits (of wheat grain), and Sukkot the festival of ingathering.
Limited to a lunar calendar, our months would rock back and forth like a see-saw, some years Passover falling in February and sortie years as late as July or August, which is precisely what happens with the Moslem month of Ramadan.
Whether we're aware of it or not, because of the dual dimension of the Jewish calendar; the festivals of Passover, Shevuot and Sukkot confront us on two levels: the Conscious level of the theological and moral message of each festival, as well as the unconscious level of festivals that are intrinsically agricuhural in their link: to the land.
One can delve into nearly 4,000 years of Jewish learning, but when all is said and done, we niust never foxget G-d's first command to Abraham that he should leave hiscountry, hisbirthplace and his father's house . unto the land that/ will show you "[Gen. 12:1 J^
Wherever Jews may wander in spirit or body, the Jewish people begins with the land of Israel, and our festivals — in their rhythmic relationship to the sun and the seasons — bind us inextricably to our eternal homeland: Hence inter-
calating the relationship between the calendar and the land, the festivals and the seasons.
But there is also a second reason why a lunar calendar^w^s not sufficient for the Jewish people. We understand G-d to be not only the Creator of Nature, but He is also the Creator of History. ■■-^■^ SHAeBAT SHALOM — iVgc^M