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Shabbat Bulletin - October 29, 2016


I had the opportunity to borrow a lulav and etrog, (after morning services on Thursday,) for “show and tell” to the grade two’s at a public school. They are studying traditions and celebrations in their Social Studies unit. It has been my tradition to speak to them about Rosh Hashanah, Yom Kippur, Sukkot and Simchat Torah in the Fall.

In December I talk about Chanukah and they each get a dreidel to play with and keep. In the Spring I talk about Passover and they get to taste Matzah.  

After my presentations I drove to Silverthorn nursing home on Mississauga Road in Mississauga. I had the opportunity to let Jewish people in particular my mother in law, (who is a shut-in,) hold the lulav and etrog and recite the prayers.  I was pleasantly surprised that she was interested. She said she doesn’t remember ever holding them or saying the prayers on Sukkot.

Thank you to the members of the congregation and Sarah for allowing me to borrow the lulav and etrog so I can spread our Jewish traditions. Susan Gould

The Walking Pilgrimage festivals of Pesach, Shavuot and Sukkot

Three times each year we gather together, a festival to rejoice in G-d’s presence, a ritual steeped in tradition to ensure a bountiful harvest.

When we were farmers, we prayed for rain. Like the Mohicans who had their rain dance, we Jews had our lulav and etrog and in our pagan ways we would dance and shake the lulav as if it were a great phallic symbol that would impregnate our whole universe with rain, life/fruit and abundance/prosperity.

As more and more farmers moved to the cities for their wealth and prosperity, Our sages wisely adapted the old practices to make them meaningful for us today. Today Sukkots’ message of fertility has been replaced with one of unity.

The Sages Explain

The lulav is comprised of the:

Date Palm which bears fruit but has no smell;

Myrtle, (flowering plants,) smell wonderful, but have no taste;  

and the willow offers no smell or taste.

Together along with the etrog which gives you both smell and taste symbolize the people of Israel - all contributing their individuality to the whole.

Some people are:

Learned, refined and do good deeds (menchen);

Some are learned with good manners but are not menches;

Some are simple, (not learned,) but still good people;

And some don’t particularly shine in any area.

As Jews we embrace all people. When we gather together, we become one people. Stronger when united. When we shake the lulav every day during Sukkot except Shabbat we no longer symbolically impregnate the world and make the ground fertile to bear fruit.

The Sages... holding the jewish people together.

The interpretation of the Torah had to change with the times. We are no longer farmers. Traditions had to be reshaped to make them relevant to us today.

Pesach no longer celebrates the onset of spring, but the exodus from Egypt.

Shavuot the festival of first fruits, (the harvest,) is now celebrated as the day the Jewish people received the torah.

During Sukkot we dwell in temporary huts as our ancestors did when they crossed the desert. Early Israelite farmers by day would work their fields, (during the harvest season,) and by night would rest in their temporary huts.


In today’s reading we are told to “Carve two stone tablets like the first.” Not to simply replace the original tablets, but to reinterpret all traditions, keeping the good things, and not to throw the baby out with the bathwater.


Nothing is cast in stone.

Finding new meanings in the old ways kept us going as one people.

Ritual sacrifice once dominated Jewish observance. The sages finally saved those spring lambs, replacing burnt offerings with prayer... a sacrifice of the heart.

There’s no sermon that can’t benefit from a little schnapps.  Apparently the sages agree. L'chaim.

Shavua Tov  (RE inspired)

Jonathan’s Rant

Similarly Christianity replaced the pagan symbolism of the evergreen tree with the Christmas tree and a pagan celebration day with Christmas day. Islam conquered churches, synagogues and temples, and converted them to mosques as part of their efforts to convert the local populace.The buildings and symbols were appropriated and given new meaning.  

With the United Nations voting on whether Judaism has any relationship to the Temple Mount, is Islam trying to erase not only our holiest symbol, but Judaism itself - as we and Christianity erased paganism?

(The UN speaks for ISLAM?  Say it isn’t so!)

Update: This past week the UN draft resolution passed.

The Lodzer Music Festival.

Hope to see you all this week on Sunday, October 30 at 7 PM.

The Jewish Role in Jazz and the Israeli Jazz Scene, presented by Reuven Grajner.


Meanwhile, check out the videos from our “Sundays at 7” series on YouTube

  1. The History of Klezmer Music - Raisa Orshansky and Viktor Kotov

  1. Where Does that Tune Come From? - Charles Heller

  1. The Songs of the Yiddish Theatre - Faye Kellerstein

  1. Jewish Music of North Africa - Cantor Aaron Bensoussan


Happy Birthdays to:

Oct. 24  Alisa Schwartz
Oct. 24  Debbie Spigelman
Oct. 24  Agnes Tabacznik

Oct. 31  Lily Perelshtein
Nov. 2  Susan Yellin
Nov. 3  Victor Arluk
Nov. 4  Cindy Ber


(call Sarah)


Oct. 23  Molly Heller, mother of Esther Bloch
Oct. 24  Sam Heller, father of Esther Bloch
Oct. 25  Gertrude Markowitz, mother of Sydney
Oct. 25  Mitchell Saper, father of Tammy Remez
Oct. 26  Sala Ber, mother of Josef
Oct. 26  Hanna Jackson, mother of Simon
Oct. 30  Tzvi Geisler, father of Ben
Oct. 31  Ede Manley, sister of Honey Hellreich
Nov. 1  Harry Liberbaum, father of Rebecca Greenberg
Nov. 2  Hilda Gold, mother of Carole Abrahams
Nov. 4  Luba Greene, mother of Charles



אויב סיז דא שניי, קאן מען מאכן גאמלקעס.

Oib s'iz do shnei, ken men machen gommelkes.

You only make snowballs, when there is snow.

Metaphorical Meaning:

You can't make something out of nothing.

In The Sources:

Straw is not given.....and they tell us to make bricks!

( Shemos 5.15, 16.)


פון א יא, און פון א ניין, און פון א נישט.

Fun a yo, un fun a nein , un fun a nisht .

Of a "yes", a " no " , and a not.

Metaphorical Meaning:

A description of something that is made of all possibilities.


יעדער שטעקן האט צוויי העקן.

Yeder shtecken hot tzvei hecken.

Every stick has two ends.

Metaphorical Meaning:

There are two sides to every story.

20161023_Shaarei-BethEl_SimchatTorah unravelled+reset


"For Simchat Torah, you'd have to travel to Oakville's shul to see the entire Torah Scroll unravelled every year, to approx. 220 foot sanctuary perimeter and the rabbi's wife rolling it back up"  (Arthur)

Simchat Torah is one of the most joyful and family-friendly festivals of the year, when we dance, sing, eat sweets, wave flags and above all celebrate as we both read the last words of Deuteronomy to complete the Torah, and read the first words of Genesis….”In the beginning…” to restart the cycle afresh.

In some synagogues there is the tradition of unravelling an entire Torah Scroll with each member of the congregation holding onto the Torah scroll as it creates a circle around the sanctuary, so that everyone can see the whole Torah.



October 26

7:00 PM





Bring a friend!

(or two)


the Baltic States

With Rabbi Eli

August 7-16, 2017

Full details at


Seize the opportunity!

Early bird discounts still in effect!



October 27

7:30 PM


Book Chat

with Cathy Zeldin


"Pumpkin Flowers" by Matti Friedman.

It is well worth the read; recommended by the Jewish Book Council.

The hill, in Lebanon, was called the Pumpkin; "flowers" was the military code word for casualties.

Part memoir, part reportage, part history, Friedman’s powerful narrative captures the birth of today s chaotic Middle East and the rise of a twenty-first-century type of war in which there is never a clear victor and media images can be as important as the battle itself.


October 29

27 Tishri



9:12 AM

Led by

Frank Steiman

Please help us out by coming early…

We need a minyan to start!


9:30 AM

Kiddush Lunch


Today’s Kiddush

is sponsored by

Simon Jackson

for the yahrzeit of

his mother Hanna

Torah Times

Torah Reading: Triennial Year 1

Parashat: Genesis 1:1 - 6:8
1: 1:1-5
2: 1:6-8
3: 1:9-13
4: 1:14-19
5: 1:20-23
6: 1:24-31
7: 2:1-3
maftir: 2:1-3

Haftarah for Ashkenazim:

Isaiah 42:5 - 43:10

Candle Lighting: 5:54 p.m. – Friday

Havdalah: 7:01 p.m. – Saturday



October 30

7 PM




12 Heaton St.




The Jewish Role in Jazz

and the

Israeli Jazz Scene.

Presentation by:

Reuven Grajner


November 2

Rosh Chodesh

1 Heshvan

7:30-8:30 pm


Guest Speaker


Tonight  we  have the privilege of having our Rabbi Eli introduce Parsha Noach.

This is an opportunity to hear his unique and interesting perspective on the second parsha in our Chumash.

Hope to see you all there!


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


November 2



The Balfour Declaration, written as a letter on November 2, 1917, from British Foreign Secretary Arthur Balfour to British Jewish leader Baron Lionel Walter Rothschild, pledged British support for a “national home for the Jewish people” in Palestine. The declaration is one of the iconic documents in, and represents one of the great moments of, Zionist history.

“His Majesty's Government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavors to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.”

Arthur Balfour


November 5

4 Heshvan



9:12 AM

Led by

Frank Steiman

Please help us out by coming early…

We need a minyan to start!


9:30 AM


Prayer is meant to be a powerful, relevant and meaningful experience.

If a particular sentence or paragraph touches you–linger a while. Say the words over and over to yourself. Softly but audible to your ear. Allow those words to touch you. Feel them. And, if you’re really brave, then close your eyes and say those words over and over for a couple of moments.


November 6

2 PM




12 Heaton St.




We Polish Jews:

The Troubled Holocaust Legacy

of Julian Tuwim, 1894–1953

Poet Julian Tuwim was among the first and most powerful literary voices of the Holocaust experience.

Born in Lodz, Tuwim was a leading Polish-Jewish poet during the 1920–30s. In 1944, Tuwim wrote an anguished lament and manifesto of murdered Jewry, ‘We Polish Jews,’ as a refugee in New York.

In Tuwim’s writing, identity, belonging, betrayal and memory coalesce in unexpected ways. This presentation will be given by Dr. Myer Siemiatycki, a professor in the Department of Politics & Public Administration at Ryerson University. Books will be available for purchase and author signing following the program.


Julian Tuwim in conversation with

Sheldon Richmond on why they

returned to Lodz after the Shoah.

Presented by Lodzer Centre Congregation

As part of:

Holocaust Education Week
November 2-9, 2016


November 6

7 PM




12 Heaton St.




The Golden Age of Cantorial Music.

Presentation by:

Cantor David Nemtzov


November 8

Fright Night (LIVE):

The Amazing Race

“There’s no place

like home...

and I’m not going to leave

here ever, ever again.”



November 20

7 PM




12 Heaton St.




Jewish Music of The Middle East:

Part One.

Presentation by:

Cantor Aaron Bensoussan


November 27

7 PM




12 Heaton St.


All classes are on Sunday at 7 pm:

Free of charge.

Donations are welcome.

Refreshments will be served following

each presentation.

This project is funded

in part by the

Government of Canada


Jewish Music of Eastern Europe.

Presentation by:

Raisa Orshansky & Viktor Kotov



December 4

7 PM




12 Heaton St.




Jewish Music of The Middle East:

Part Two.

Presentation by:

Cantor Aaron Bensoussan


December 8

7:30 PM


Book Chat

with Cathy Zeldin

Black Widow-Daniel Silva_w200.jpg

A network of terror.
A web of deceit.
A deadly game of vengeance.

Legendary spy and art restorer Gabriel Allon is poised to become the chief of Israel’s secret intelligence service. But on the eve of his promotion, events conspire to lure him into the field for one final operation. ISIS has detonated a massive bomb in the Marais district of Paris, and a desperate French government wants Gabriel to eliminate the man responsible before he can strike again.


December 18

7 PM




12 Heaton St.




Israeli Music.

Presentation by:

Cantor David Edwards

Very Good Tasting News

Nancy baked a lovely honey cake for this past Shabbat’s kiddish lunch in celebration of Meir and Alisa Schwartz’s anniversary and for Alisa's birthday.

Victory Hagbah

You had to be there to appreciate it. Think Rocky Balboa meets Elvis...

Yasher Koach to Matthew Grossman.

(I won’t be trying that anytime soon)


Under Construction: Shul Side Entrance





Q: Why don’t you have steps or a ramp leading to the parking lot?

A: When the door swings open, it would block people from entering the building.


(Thanks to Jonathan for spearheading this initiative.)

The Word according to Arthur - Rabbi Judah's lesson in restoring our health

Hello colleagues,

In reference to the last Pirke Avoth study session, I am pointing out the excerpt under Talmudic narratives as perhaps a lesson for all of us, in order to possibly restore our own health.

The excerpted narrative in the handout says :

"Talmudic narratives

Various stories are told about Judah to illustrate different aspects of his character. ... calf breaking free ... tries to hide under Judah's robes ... pushes the animal away ...
For this, Heaven inflicted upon him kidney stones, ... and other gastric problems, saying, "Since he showed no pity, let us bring suffering upon him. ... Judah prayed for relief ... For this Heaven removed his gastric issues, saying, "Since he has shown compassion, let us be compassionate with him ... "

My point being that, as some of us get on in years, and certain ailments befall us, this 'Judah narrative excerpt' seems to suggest, a reasonable correlation between restoration of our health in some proportion to our demonstrated compassion for other of G-d's beings
(including our fellow man).

So my question is, might we conclude that if we demonstrate various elements of compassion to our fellow man, (such as 'benefit of the doubt' and lessening damaging gossip,) then our reward may be a restoration of much of our health, such as happened with Prince Judah?

Kindest regards, Arthur


(Whatever makes you feel good about yourself)


Pirke Avoth Perek 3 Mishnah 6

Rabbi N’hunya ben haKanah said; Whoever takes upon himself the yoke of Torah, will have the yoke of the government and the yoke of worldly cares removed from him; but whosoever casts away from him the yoke of Torah, will have the yoke of the government and the yoke of worldly cares imposed on him.


“It is noteworthy that R’Nechunia does not talk about someone who learns Torah, or someone who observes Torah, but about someone who accepts the yoke of Torah upon himself. The term kabbalas ol (acceptance of the yoke) is regularly used to describe the desirable attitude of servitude towards G-d. The concept of a yoke is that just as the animal that plows under a yoke is doing the will of its master rather than seeking its own pleasure, so must one consider one’s mission on earth as fulfilling the Divine will rather than seeking gratification of one’s desires. Furthermore,  just as the animal under a yoke does not deviate to the left or the right from the course it must follow, so must a person adhere to the prescribed course and not be distracted by anything else. Self-centred desires have no place when one is under a yoke…. They may indeed have various other duties to perform and work to do, but these do not have the characteristics of a yoke. In these spheres a person has some leeway. These activities may even be self-serving. It is only the servitude to G-d which constitutes a yoke, because here one must divest himself of any ego-centred motivation.”

Ethics from Sinai

Two main paths were previously indicated as ways to stay away from sin:

  1. “Derech eretz (the way of the land) …reflecting on man’s mortality”

  2. “The second method, by Rabbi Hanina, pointed to the restraining influence of organized society and the sanctions of a government brings to bear in regulating human behaviour.”

Rabbi N’hunya’s point is that “… if a person will accept the authority of Torah and take upon himself its yoke of obligation, he will need neither the yoke of derech eretz nor the yoke of government in keeping him safely on the straight and narrow path.”

Question: Do you think this is true? Are all government laws moral or   in keeping with the dictates of the Torah?

“In this connection derech eretz can also be translated in its usual sense as morals or conventional ethics. Every society has a social code which prescribes right and wrong, good and evil. But if concepts of right and wrong are grounded only in utilitarian or hedonistic considerations, if they are based only on what is useful or pleasurable, they do not seem to have enough motivational power to evoke and enforce adherence. On the other hand, when a man commits himself to Torah, he subjects himself to a transcendent imperative with a force beyond the human will, for Torah is the command of the Master of the universe. Once you accept the yoke of Torah, you have no need for any other moral safeguard or ethical inducement.”

Question: Jews live in Canada and Saudi Arabia with widely different social norms and values. If both the Saudi and the Canadian follow Torah, how can one of them not be bothered by their social norms of behaviour?

“Traditionally we know that we have three antidotes for an unruly evil inclination; by reciting the Sh’ma we accept the yoke of the Kingdom of Heaven; contemplating the day of death leads to derech eretz, sober, restrained ethical behaviour; and there is always the study of the Torah. This is Rabbi N’hunya’s point: If you accept the stronger medicine, the yoke of Torah, you have no need of  the other two.

Question 1: Are Torah or other restrictions on behaviour a  “yoke”?

Question 2: Is there a connection between studying Torah and  obeying civil law and secular social values? Can Torah replace all secular requirements?

Question 3: Some of our laws are intended to prevent interaction with our neighbours. How does this affect social relations with non-Jewish neighbours, i.e. food restrictions, belief systems, and intermarriage?

Question 4: Is there a universal right and wrong that is not related to religion?

Question 5: Without G-d, i.e. with atheism, do moral constraints break   down?

Question 6:  Do moral constraints break down when bad ideas are  included in “Holy Books”

“… once a person accepts the obligation of Torah, to study and fulfill its precepts, it will protect him from persecution and will insulate him against many social and economic problems that beset every man. For accepting the yoke of Torah implies placing your trust and faith in the Almighty. The Almighty is therefore obligated to honour that faith and trust… The man who allies himself with G-d and His Torah can hope for aid and assistance in overcoming the yokes of evil oppression and economic burdens.” “Entrust your troubles to the Almighty, accept … the burden of Torah; and He will feed and protect you.”

“The man who allies himself with G-d and His Torah can hope for aid and assistance in overcoming the yokes of evil oppression and economic burden.”

Question: Is this the way the world works?

“In the Book of Proverbs we read: ‘Like streams of water is the heart of a king in the hand of the Lord: He turns it wherever he will.’ This teaches that ultimately it is G-d who watches over the affairs of kings and governments, though they seem to reflect only human power and human caprice. Place, therefore, your trust in G-d alone.”

Question: Is this the way the world works?

“To a certain extent, by custom, it has become somewhat ingrained in the norms of our own society that a person who formally accepts the yoke of Torah should be freed from the yoke of government and worldly care. For example a minister is generally exempt from a draft to compulsory military training.” … There seems to be a certain recognition that the man who accepts the yoke of Torah should be given privileges in certain areas.”

Question: What are some other of these privileges or areas?

“The Almighty indeed ‘carries’ us every minute of our lives. He provides us with the air we breathe and the water we drink; above all, He has given us existence itself in this utterly wondrous world of His in which we live. How strange that we take so much of the Almighty’s creation and provision for granted - even our very life - but we will not leave our little bundle of problems to Him. … Entrust your troubles to the Almighty; accept instead the burden of Torah; and He will feed and protect you.”

“In reality, while life with Torah is undoubtedly a yoke, a matter of obligation and responsibility, it ultimately emerges as a most satisfying and tranquil life and in a sense an easier one. For it is easier to serve one master rather than two or three. If you enter the competitive race for success in the business world, and strive for recognition and status in the social world, and power in the political world, you are serving three tyrannical master, and wearing three heavy yokes.”

“For the man of Torah, however, whose personality has been socialized by the traditions of Jewish religious life, and humanized by its mitzvoth, the pressures of neither society nor derech eretz constitutes a yoke. He is happy to live in conformity with the laws of the state, and he finds nothing disquieting in the normal rules of social behavior.”

Question: Are the normal rules of social behaviour those set out by Clinton, Trump or Putin? Should they bother us?

Quotes of the Day - The Evil Within

“A nation can survive its fools, and even the ambitious. But it cannot survive treason from within. An enemy at the gates is less formidable, for he is known and carries his banner openly.
But the traitor moves amongst those within the gate freely, his sly whispers rustling through all the alleys, heard in the very halls of government itself. For the traitor appears not a traitor; he speaks in accents familiar to his victims, and he wears their face and their arguments, he appeals to the baseness that lies deep in the hearts of all men. He rots the soul of a nation, he works secretly and unknown in the night to undermine the pillars of the city, he infects the body politic so that it can no longer resist. A murderer is less to fear.” -Marcus Tullius Cicero

(Uncannily relevant)

"I don't speak because I have the power to speak; I speak because I don't have the power to remain silent" – Rabbi A.Y. Kook

This quote embodies the depth of love every Jew needs to feel for another. The connection between Jews is instinctive, therefore one has no choice but to speak. Caring for other Jews cuts to the core of who we are as a people and we need to reach a point where that is so deep that it is impossible not to say or do something. Yitzchak Tendler

"People often avoid making decisions out of fear of making a mistake. Actually the failure to make decisions is one of life's biggest mistakes." – Rabbi Noah Weinberg.

I love this quote because it inspires me to keep taking the risks I need in order to grow. I want to be able to keep climbing even after I fall, and Rav Noah's words have always given me the courage to fail and keep trying anyway. Sara Debbie Gutfreund

Haimishe Humour - Elvis


It was 1957 - just after Sukkot. Elvis Presley had been on a visit to Israel.
He was fascinated by all the booths he saw and by the religious men waving their lulavim and etrogim. When he got back to the U.S.A. he told Tom Parker, his manager, how wonderful his trip had been. Inspired by it all he sat down and wrote the top hit - "I'm all shook up".


Mortals and Immortals - BEREISHIT

Gilgamesh was named from birth for fame. Two-thirds of him was divine, and one-third mortal.

Epic of Gilgamesh*

Alkmene [a human woman] gave birth to the wonderful strength of Herakles, when she and Zeus of the Storm Cloud had mingled together in love.

Hesiod, The Theogony**

Semele . . . having mingled in love with Zeus, bore him a shining son, Dionysos . . . she, a mortal, producing a G-d; now both are immortals.


We human beings tend not to see something that doesn’t fit our preconceived notions, including when we read the Torah. A banner example occurs at the end of this week’s portion:

Then it happened, as humans began to proliferate throughout the world, and daughters were born to them, that divine beings saw the human girls, and noticed that they were beautiful. They married them as wives—whichever ones they chose. Then Hashem said, “The life-breath I bestow will not dwell in a human forever, insofar as they, too, are flesh; a human’s time will be one hundred and twenty years.” The fallen giants were on earth in those days, and afterwards, too—when divine beings had relations with human women, who bore their offspring. These giants were the might ones of old, men of fame. (Gen. 6:1-4)

If we were reading polytheistic literature such as the Babylonian Epic of Gilgamesh or Homer’s Iliad, we wouldn’t be surprised to hear this sort of story, in which G-ds procreate with humans to produce a race of giants.

But what is a story like this doing in Genesis? The Torah is a monotheistic work. Why, then, does it include this fragment of what sounds like a polytheistic tale? The answer lies in the way that G-d reacts to this event. G-d decrees that mixing of this sort should not occur, and that humans, including the offspring of these divine-human unions, cannot live forever. The two opening parashiyot of Bereishit (Gen. 1–11) hammer home the message that there is an essential difference between humans and G-d. Humans are made in the image of G-d; they are called on to be like G-d, and they are privileged to interact with G-d. But they are not divine—and a core idea of biblical literature is that G-d is utterly unique. One way the Torah emphasizes this idea is by reminding its audience of stories from the ancient world that portray a mixing of divine and human realms, and then introducing a crucial difference.

Polytheistic stories of the sort that Genesis 6 alludes to assumed that humans could, sometimes, become divine and that immortal beings could also die; this points to a fundamental similarity between humanity and divinity in these ancient texts. The very core of polytheism is not simply that there are many G-ds, but that G-ds and humans are made of the same stuff. Conversely, the Bible does not claim that G-d is the only heavenly being; after all, there are angels.The core of biblical monotheism, rather, is that G-d is unique. Even as scripture demands that human beings attempt to imitate G-d, it also stresses they need to realize they will never fully succeed in doing so.

When we stop to notice, we see that the relationship between monotheism and polytheism in the Bible is much more complex than we initially assume. So is humanity’s relationship with G-d. It was hard for ancient people to admit it, and it’s even harder for moderns, but the Torah teaches that humanity has limits—and it’s not our role to play G-d.


Daily Minyan

Sunday – Friday: 9:00 am

We alternate with Beth Radom

on Sunday - check the schedule

posted on the side door.

Run by Arthur Zins

includes Breakfast following.

Come Daven, Fress & Schmooze,

then join in on a walk.

Saturdays: Shabbat Service

Birkot ha-Shachar 9:12 AM

 - (Led by Frank Steiman)
Yishtabach 9:30 AM

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


If anyone has tickets for any event that they would like to donate to the shul please let the office know. It is a simple way to raise money for our synagogue so please donate spare tickets and bid generously.

Lodzer Sisterhood Cookbooks

Great Gifts – just $20 each

Contact the Office at



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


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.


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.

Office Hours

Monday through Thursday

9 am - 1 pm and 2 pm - 4 pm


9 am to 1 pm


Jeff Shabes, President

Harvey Storm

Jonathan Usher

Morry Nosak

Marilyn Richmond                                

Board Members

Joe Ber

Henry Epstein

Roz Greene

Judy Hazen

Rafi Remez

Frank Steiman

Arnie Yudell

Honourary Member

Leon Pasternak

Rabbi Eli Courante

Cantor Marcel Cohen

B’aal Koreh:

Harvey Bitterman

Gabbai: Arnie Yudell

Shabbat Handout:

Judy Hazen


Charles Greene

Office Manager:

Sarah Senior


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