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Shabbat Bulletin - March 19, 2016

Shabbat Shalom,

The 'mazal' of the Jewish people is stronger in Adar.
When the archenemy of the Jews, Haman, was drawing lots for an opportune time to wage his personal war against the Jews, he was delighted that the date of the deadly decree fell in the month of Adar. The reason he was so happy was that he found that every other month on the Jewish calendar had some auspicious date to aid the Jewish people, but in Adar he saw that Moses passed away on the 7th. Haman was so sure that this date would cause misfortune for the Jewish people that he made Adar the deadline for the decree.
However, what Haman didn't know is that Moses was also born on the 7th of Adar, which made the month an auspicious one for the Jewish people, not only during the events of Purim but also today.

Even though we all individually have birthdays, Moses's birthday is like the collective birthday of the Jewish people. How is this so? Because the leader of the Jewish people is equal to the Jewish people collectively. Since every generation has a spark of the soul of Moses, his birthday is also the birth of the essence of the souls of the Jewish people. This is why the mazal of the Jewish people is stronger in Adar.  (edit: jewishutah)

Last week’s Kiddush was sponsored by the Bell family

in honour of the birthday of Talia Bell. Thank You.

Miss a Shabbat, miss a lot -- Judy’s D’Var Torah.

D’Var Torah by Judy Hazan | March 12, 2016

One of the Ten Commandments most overlooked – is the tenth one – the commandment that warns us not to covet.

The tenth commandment appears to be different from the others. Murder, stealing, and adultery are actions, but coveting is just a feeling. Is it really so bad just to want something that we don’t have?

According to Rabbi Reuven P. Bulka, in his book Torah Therapy:

“One who goes around in ostentatiously expensive clothing or drives around in ostentatiously glamourous vehicles becomes the object of envy. The have-nots envy the haves for what they possess. This envy can escalate into enmity between the haves and have-nots, both on an individual and a collective level. A collective hate of the haves can easily result in the have-nots destroying what the haves own, or stealing it; that this is so is an incontrovertible reality of everyday life. What is hidden from sight is removed from the mind. That which is not obvious cannot evoke jealousy. The Talmud corrected recommends that is one is blessed with wealth, one should not flaunt it. One should, rather integrate that wealthy modestly and charitably.

The monies and materials which were contributed to the Mishkan are another matter. These were monies given by the haves anonymously and for the welfare of the entire community. Both haves and have-nots were to benefit from the function and the beauty of the Mishkan. What was counted there was not the sum total of individual greed but the sum total of communal sharing. In this there is no envy; instead there is a great appreciation.

Individual wealth is best out of sight. Communal wealth, which is the aggrandizement of individual contributions and the fountainhead of communal welfare, is best off fully accounted for and unabashedly enumerated. This is its greatest blessing.”

So let’s talk about coveting. Is there anyone here who has not thought to themselves “I wish I had his money” or “I wish I had her looks” or “I wish I had that house.”? We all covet – and when we do so, we are breaking one of the most fundamental laws of G-d.

In fact, according to P’sikta Rabbati: “to violate the tenth commandment is tantamount to violating all ten” (P’sikta Rabbati, Palestinian, 6–7 c.e.). What makes coveting so dangerous?

The tradition struggled with this question. One view is that coveting is actually an action. “The commandment here reads ‘You shall not covet,’ but the text in Deuteronomy (5:18) reads ‘You shall not covet your neighbor’s wife . . . nor shall you crave [lo titaveh] your neighbor’s house, or his field, or his male or female slaves, or his ox, or his ass, or anything that is your neighbor’s.’ The purpose is to make craving a separate offense, and coveting a separate offense. For if a person craves, he will end up by coveting . . . Craving is in the heart . . . while coveting is an actual deed” (M’chilta de Rabbi Simeon bar Yochai, ed. Hoffmann, p. 112).

A later commentator explains even more clearly: “The meaning of ‘covet’ is to attempt to attain something from one’s neighbor, for example, to offer him money to divorce his wife so that he can marry her, or to sell him his slave or his ox or his ass . . . This is a very evil characteristic, to attempt to take away one’s neighbor’s possessions. We know that coveting is not just in one’s heart, but that it entails some action from what is said in the Torah ‘You shall not covet . . . and take it for yourselves’ (Deuteronomy 7:25). . . . Hence, we infer that one does not violate the prohibition if one does not actually do something in order to obtain the coveted object” (Rabbi Levi ben Gershon, France 1288–1344). Maimonides too sees coveting as an action (see Sefer HaMitzvot, Prohibitions 265, 266).

But other commentaries, including Ibn Ezra and Radak, see coveting as a feeling, not an action (see Nehama Leibowitz, New Studies in Shemot (Exodus) [Jerusalem: World Zionist Organization, 1976], pp. 343, 346). Tz’enah Ur’enah offers this example: “Do not envy your friend’s prosperity. This is a sin of the heart, and a very grave one.”

With respect to Parsha Pikeudei, the generosity of the people who had precious items to give – the “haves” as Rabbi Bulka describes, gave anonymously – they gave because they had – not because they wanted to show off. This style of giving was of the highest quality because it did not evoke coveting; and the lesson for us is obvious. When we give, we should do so quietly, humbly and in a manner to not draw attention to ourselves. The goal is to help  - not to advertise our wealth.

But how do we prevent ourselves from coveting – how do we stop feelings of jealousy? It’s not easy – controlling feelings is almost an oxymoron – we can’t help how we feel, or can we? I suggest that we can through our own self-talk. Every single time we hear ourselves say to ourselves “I wish I had …” we must stop and change it to “I’m glad I have . . .” INSTEAD of saying “I wish I had his beautiful new car,” say instead “I’m glad my car still works and I have no car payments to worry about.” INSTEAD of saying “I wish I was skinny like her,” say “I’m glad I’m healthy and my body works.” By turning on our gratitude instead of our envy, we can train our feelings. I believe that we can do this – it takes awareness and discipline, but the rewards of living a covet-free existence are great – first of all, we will be obeying a fundamental commandment, secondly, we will no longer feel the negativity of jealousy which leads to insecurity and a poor self-image, and thirdly, we will not entice ourselves to sin in order to fulfill our desires. There are many great values in living a grateful life; let’s give it a shot!

Shabbat Shalom

We will never forget! -- Teaching The Holocaust  (part 6 of 6)


Haymishe Humour -- by Frank White and associate

Feldman goes to his conservative spiritual leader for guidance,

"Rabbi, I'd like to try the sushi, but I don't know the brocha to say over it".  

"Our National Council has not ruled on that yet," the rabbi replies,

"so go ask an orthodox rabbi."  

Feldman does so and this time the answer is,

"I know all the brochas, but what is sushi?  Maybe try a reform rabbi."  

Feldman goes to a nearby Reform Temple and poses the same question.  

This time the reply is "well, I know all about sushi, but what is a brocha?"


Quotes of the Day - Sayings for Prayings


Daily Minyan

7 days a week at 9:00 am

Sunday – Friday: includes Breakfast following

Saturdays: Shabbat Service begins at 9:30 am and includes Kiddush Luncheon

Cemetery plots for sale to members in good standing (three years minimum).

If you are a member (3 years or more) and want to buy a plot, the cost per plot is $2500.

If you know anyone wanting a plot - the person can pay three years' membership dues and then be entitled to buy a plot.

This is an opportunity to purchase before prices increase.

Please call Sarah Senior, Lodzer Office Administrator,

for more information and to order:  416 636-6665


Please consider sponsoring a kiddush, or contributing to the building, programming, or any specific interest fund, by phoning the shul office at 416-636-6665

Lodzer committee

members needed!

Help is always needed at the shul. Volunteer for a committee – you’ll be appreciated! Just call the office – 416-636-6665 and put your name in. The committee Chairperson will contact you.

Lodzer Sisterhood Cookbooks

Great Gifts – just $20 each

Contact the Office at 416- 636- 6665


Tree of Life or Seat Plaques

Remember family and friends by purchasing a leaf on our tree of life or a sanctuary seat plaque. Call the office at 416 636-6665.

Chesed Committee

Please call the shul office if you need support or if you know of one of our members who may need support. It remains confidential.


Office Hours

Monday through Thursday

9 am - 1 pm and 2 pm - 4 pm


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Harvey Storm, 1st Vice Pres.

Jonathan Usher, 2nd Vice Pres.

Morry Nosak, Treasurer

Marilyn Richmond, Secretary                                              

Board Members

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Bar and Bat Mitzvahs

High Holy Days 2016

Shabbat Bulletin

Members! We’d love to hear from you. Reply to:

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For all business related e-mail:

IF NOT NOW, when?




March 19  Charles Greene

March 19  Sonny Martin
March 22  Sonya Holtzman
March 24  Chaim Bell
March 24  Nancy Corey
March 24  Frank White
March 25  Dorothy Tessis


March 25  Marshall Drewnowsky, husband of Karyn

    and brother of Annette Sacks

March 25  Bernard Ginsburg, father of Barbara Lew

March 25  Isaac Peters, husband of Minnie

    and father of David




7:30-8:30 pm

Parsha of The Week


with Judy Hazan


Join this lively group every Wednesday night at 7:30 PM at The Lodzer where we study the week’s sedra together. Classes are informal and no prior knowledge or preparation is required. The purpose of the class is to learn the story of the parsha, determine its most important elements and tie its morals and lessons into our daily lives. This is open to the public and there is no cost.

For more information contact:

Judy Hazan 416-704-1693


after the kiddush

Pirke Avoth

Discussion Group

with Jonathan Usher


Every shabbat, after the kiddush there is a vibrant discussion of one Mishnah of Pirke Avoth.

Read Jonathan’s Pirke Avoth Discussion Points for the week  at the end of this Shabbat Bulletin.


March 19

Kiddush Lunch


Rabbi Eli Courante will be leading services again this week. Please join us for his interesting and dynamic approach to the services and another fascinating D’Var Torah.

This week's kiddush

is sponsored by

the Lodzer Congregation.

Torah Times

Shabbat Services: 9:30 am.

Torah Reading: Triennial Year 3


1: 4:27-31

2: 4:32-35

3: 5:1-10

4: 5:11-13

5: 5:14-16

6: 5:17-19

7: 5:20-26

maf: Deuteronomy


(3 p'sukim)

Haftorah reading:

I Samuel 15:2 - 15:34

Candle Lighting: 7:10 p.m. – Friday

Havdalah: 8:19 p.m. – Saturday


March 23

Beth Radom

18 Reiner Rd.

(3 blocks south of Sheppard)

6:30 PM


7 PM

Megillat Reading

There is no


It should be a


Megillat Reading

at the Beth Radom

We are invited to the Megillat Reading Wednesday, at the Beth Radom.


Come celebrate Purim @ Beth Radom's Annual Purim Party.

Megillah reading will begin at 7pm followed by dessert and a DJ dance party.

Come dressed up.


Looking Good, Kenya!



Bring a box of Wacky Mac to use as a greggor and then donate to the food bank!


March 24

9 AM


The Whole Megillah


The Lodzer will be having services for Purim on Thursday,  March 24, 2016,

at 9 a.m. -- including Megillah reading.


March 25

(Good Friday)

6 PM



Adult Menu:

Butternut Squash Soup

Caesar Salad

Honey Garlic Chicken

Herb Roasted Potatoes

Baby Carrots & Snow Peas

Apple Strudel w/ Vanilla Sauce

Purim Oneg Shabbat Program


Services at  6.00 PM with a special dinner to follow.

Our Oneg Shabbats always feature prayer, friendship and good food.   

This is in conjunction with our Purim activities. Bring your family, children friends, grandchildren and let's make this the largest Oneg Shabbat we have ever had.  

$35 for members, $20 for children,

$40 for non-members.

Reserve by Monday, March 21st


March 26

Kiddush Lunch

To sponsor a Kiddush please call the office 416-636-6665

April 3 - 13



The Passover Food Drive, a project of National Council of Jewish Women of Canada, Toronto will be packing and delivering over 2500 boxes of food, to those in need within the Toronto Jewish community.

Monetary donations are vital to this cause, as we purchase 90% of the Kosher for Passover Food.

Family Day, Sunday April 10, 2-5pm.  Please call to register.

Delivery Day: Sunday April 17,  8.3am-11.30am.

Volunteers needed


To Donate  416.633.5100 or donate online:

Please fill a volunteer form


April 4

7:30 pm


Book Chat

with Cathy Zeldin


Miguel looked in the bag, which contained perhaps a dozen handfuls of brownish berries.
“Coffee,” Geertruid said. “I’ve had Crispijn cook the berries for you because I know a Portuguese hidalgo cannot be expected to roast his own fruit. You merely need grind them to a powder, which you mix with hot milk or sweet water, then filter out the powder if you like, or just let it settle. Don’t drink too much of the powder itself, lest you agitate your bowels.”
“You did not mention bowel agitation when you sang its praises.”
“Even nature’s greatest glories can harm if taken in the wrong dose. I wouldn’t have said anything, but a man with uneasy bowels makes a poor business partner.”


I arrived in Amsterdam with a few coins in my purse and could afford to establish myself in business, though I did not yet know what business I would make my own. However, I soon discovered something to my liking. On the Exchange a new form of commerce had emerged, that of buying and selling what no one owned and, indeed, what no one ever intended to own. It was a gambling sort of trade called futures, in which a man wagered on whether the price of a commodity would rise or fall. If the trader guessed correctly, he would earn far more money than if he had bought or sold outright. If he guessed incorrectly, the cost could be formidable, for he would not only lose the money he had invested, he would owe for the difference between what he had bought and the final price. I saw at once that this was no trade for the timid or even for the merely brave. This was a trade for the lucky, and I had spent my life learning how to manufacture my own luck.

Thanks to everyone who came out for the last book chat.  We had a large, lively and engaged group to discuss Mitch Albom's "Have a Little Faith".

Our next book is "The Coffee Trader" by David Liss.  


A historical novel set in 17th century Amsterdam. The story revolves around the activities of commodity trader Miguel Lienzo, a Jew who is a refugee from the Portuguese Inquisition.

On the world’s first commodities exchange, wealth is won and lost in an instant.

We'll meet on Monday, April 4, at 7:30 pm at the shul. Please join us.


For more information contact


April 9

1 Nisan

Rosh Chodesh

Kiddush Lunch



To sponsor a Kiddush

please call the office



Parsha Veyyikra

“The Olah” - Burnt Offering

The first type of sacrifice is called olah ‘what goes up.’ i.e. goes up in smoke, because the entire animal, except for its hide, was burned on the altar. Other types of sacrifices were consumed in part by fire, and the rest was eaten by the prince, or by the priests and worshipers. In English, olah has for centuries been translated ‘burnt offering.’
   The olah had a high degree of sanctity, and it was regarded as the “standard”  sacrifice.  Most required communal sacrifices were olot. In contrast sacrifices made by the Greeks to the Olympian G-ds were always shared by the worshipers; only sacrifices made to the dread underground deities to ward off the dread underground deities to ward off evil were presented as holocausts i.e., completely burned.

Ancient Sacrifices - “Today the word “sacrifice” means an act of self-deprivation.  We give up something of value for the sake of a greater value; we may sacrifice a vacation to make more money” etc.  “That is not what the ancients meant by sacrifice. To them it was a religious rite, most often a joyous one. The offering was as large and choice as the worshiper could afford to make it. It was always a sacrifice to some deity or power, not - as in our usage - a sacrifice for some end. The sacrifice might indeed be offered in the hope of obtaining a favour, of warding disaster, or of achieving purification from ritual defilement or sin. But just as often, perhaps more often, it was an expression f reverence and thanksgiving.” “Often the sacrifice took the form of a communal meal. A portion of the animal was offered to the deity, the remainder was cooked and eaten by the sacrificer ands guests who thus felt themselves in literal communion with their  G-d.
The Torah:  A modern Commentary: by  W. Gunther Plaut

"These are the accounts of the Tabernacle."


- Moishe Rabeinu

- donations and spending should match

- to ourselves and those around us
- share the gift

When donations exceed expenditures
- one must be diligent to not overlook the small, seemingly insignificant expenses

Moshe found those insignificant items in the hooks...Vavim
- hooks that held up the pillars of the mishkan
- small things matter
- connects objects and it connects people -- the jewish people
- the sixth day

I'm not my brother's keeper -- shall carry the mark of Vav
- reminder to focus not only on ourselves but those around us -- we are all connected
- you can get all you want out of life by helping others get all they want out of life

- the Hangings were attached to the Pillars of the Court by the means of small Silver Hooks that were mounted along each Pillar height.

Reading Exodus 38:21, "as they were rendered according to the commandment of Moses," a Midrash taught that the Israelites did everything that they did by the command of Moses. And reading the continuation of Exodus 38:21, "through the service of the Levites, by the hand of Ithamar, the son of Aaron the priest," the Midrash taught that everything that Moses made was done through others. Even though everything was done with witnesses, as soon as the construction of the Tabernacle was completed, Moses wasted no time to promise the people the complete details of all the expenditures involved. Moses then began to expound in Exodus 38:21, "These are the accounts of the Tabernacle," saying how much he had expended on the Tabernacle. While engaged in this calculation, Moses completely forgot about 1,775 shekalim of silver that he had used for hooks for the pillars, and he became uneasy thinking to himself that the Israelites would find grounds to say that Moses took them for himself. So G-d opened the eyes of Moses to realize that the silver had been converted into hooks for the pillars. When the Israelites saw that the account now completely tallied, they were completely satisfied with the integrity of the work on the Tabernacle. And thus Exodus 38:21 says, "These are the accounts of the Tabernacle," to report that the accounts balanced. The Midrash asked why Moses had to account to the Israelites, seeing as G-d trusted Moses so implicitly that G-d said in Numbers 12:7, "My servant Moses is not so; he is trusted in all My house." The Midrash explained that Moses overheard certain Israelites scoffing behind his back, for Exodus 33:8 says, "And they (the Israelites) looked after Moses." The Midrash asked what the people would say about Moses. Rabbi Johanan taught that the people blessed his mother, for she never saw him, as he was always speaking with G-d and always wholly given over to his service. But Rabbi Hama said that they used to remark how fat and prosperous Moses looked. When Moses heard this, he vowed to give an account of everything. And this is why Exodus 38:21 says, "These are the accounts of the Tabernacle."[36]


Pirke Avoth Perek 1 Mishnah 15

Note: The commentary is taken from Ethics from Sinai by Irving M. Bunim and Visions of the Fathers by Abraham Twerski. Some sentences of the commentaries have been taken verbatim (in quotes) and others have been summarized. All relate to Mishnah 15. The Questions and Notes are my own.

Shammai said: Make your Torah study a fixed matter; say little and do much; and receive every man with a cheerful countenance.

Ethics from Sinai

Interpretation 1: When rendering a halachic decision, Shammai teaches, do not equivocate; do not be ambiguous. Make your position clear by being precise and explicit.  Your Torah position must be fixed and consistent, not to altered to suit your personal convenience or interest. You cannot have one criterion for yourself and another for others. You cannot be lenient when it involves you and strict when it concerns the next person.

Question: Do we have one criterion for ourselves and another for a rabbi? If so, why?

Interpretation 2: Make your Torah your fixed absolute in life. Whatever else you do in life - your career; your schooling, your place of residence, your choice of mate - all must be done after it has received its correct perspective in light of Torah.Consider the Torah to be like a pulley where the cord and everything else revolves around the strength and stability of the pulley.

Interpretation 3: The student starts out with the Torah of the Lord, but after he has immersed himself in it and has been seized by its truth, it becomes his Torah, the students own Torah. It assumes a very personal character as it penetrates to the deepest reaches of his consciousness.. As he delves creatively in Torah and discovers in it new insights and relationships, the Torah itself takes on a new aspect; it becomes his Torah. Says Shammai, Make your Torah fixed, permanent, definite.Transform the legacy of your people into your personal credo, and it shall indeed endure.

Question 1: How do we do this?

Question 2: Can the Torah be our personal mission statement?

Your Torah position must be fixed and consistent, not to be altered to suit your personal convenience or interest. You cannot have one criterion for yourself and another for others. You cannot be lenient when it involves you, and strict when it concerns the next person. Let your Torah standards remain fixed and universal for all.

Question 1: Is it fair for us to have stricter requirements for our rabbi than we do for                                                                                                                                                  ourselves?

Question 2:. As Conservatives Jews we each obey certain rules and let others slide i.e. some of   us are kosher within the house but not outside; some have milk with meat and others dont, etc. Should we enforce one standard?

“… Shammai reminds us: the world of reality is still the world of deeds. The arena for achievement is still doing. Hence say little and do much.

“…if there is something about a person that displeases, you, look at the total personality and find his good qualities; then you will be able to greet him with a cheerful countenance.

Receive all humanity with cheerfulness.- Implicit in this picture is the basic Jewish optimism regarding mans future in the worldThe almighty created the world: He has provided for all its inhabitants. The food, the fuel, the necessities are all here. It is for us, the human family, to so mandate the Divine estate that all receive their just share.

Question: Obviously the abundance of the world is not being distributed equally. Has Torah or something else a  solution to this problem?

Visions of the Fathers

The study of Torah must come first, and everything else should fit within that framework. If this priority is observed, one will ind more time for Torah study than one squeezes Torah study into a busy schedule.

We believe that how much a person earns is predetermined for him on Rosh Hashanah, and no amount of effort he exerts will allow him to exceed his predetermined amount. On the other hand, whether a person Learns Torah and does mitzvos is not predetermined. If we really understood this, we would apply maximum efforts to Torah, since this is within our means to achieve.

Question: Is this nonsense?

Self-esteem consists of an awareness of ones strengths and talents. whereas vanity is an attitude of superiority over others. the Chfetz Chaim was well aware of his encyclopedic knowledge of Torah. Rather than feel that he was better than others, he was humbled by the thought that with the extraordinary capacities that G-d had given him, he had not even begun to do enough.

Question: Comments?

Question: Do good character traits lead to Torah (Hillel) or does Torah lead to good character traits (Shammai).  Hillels is the accepted position. We must follow the teachings of Hillel to make middos [character traits] the priority, for otherwise we may be subject to distorting Torah to accommodate our self-centred drives.

Greeting someone cheerfully may elicit a similar response, and one can benefit from the pleasant mood of the other person. Moods can be contagious, and pleasantness begets pleasantness.

Question: Comments?

Notes from Last Weeks Pirke Avoth Discussion Group.

We liked the expression from this weeks Mishnah that  A man all wrapped up in himself makes a small package.

In thinking about the difference between not being for oneselfand only being for oneselfwe discussed and  emphasized the necessity of taking care of oneself first, when taking care of others who are sick or otherwise in need.

We ended with the story of the Buddhist monk going to the hot dog stand and ordering a hot dog by saying  "Make me one with everything. When the monk asks for his change the vendor replied  "Change must come from within.  The monk then  pulled out a pistol from under his robe, pointed it at the vendor, and said, "My change, now". The vendor says, "What happened to inner peace?" The monk says, "This is my inner piece".

The Last Word -- Bring it on!!!



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