Friends, A story is told of two men in a boat when one suddenly decides to start drilling a hole underneath his seat, the other man protests – “what are you doing, we’re all going to drown”. But the man drilling his hole says “it’s none of your business, I want to drill a hole, I like drilling holes and so I’m drilling a hole on my side of the boat, under my seat, what’s it got to do with you?” When we hear the story we all know that if the man continues drilling his hole both men will suffer. And it’s the same in our lives; we live in relationships with other people and our actions don’t just impact us, but they impact those around us, too.In this week’s Torah portion, we receive a whole selection of laws to govern our society. At one point, it says in the Torah, when a person opens a pit, or digs a pit and does not cover it and an ox or an ass falls into it, the one responsible for the pit must recompense the owner by paying the price for the animal. And, it says, when a person’s ox injures a neighbour’s ox and it dies they shall sell the live ox and divide its price. If, however, it is known that the ox was in the habit of goring and its owner has failed to guard it, that person must restore ox for ox. In this way, the Torah insures that we have to be aware of how our actions can impact others. If I dig a pit, I’m respon-sible for insuring that it is covered up and similarly if I have an ox that is known to attack others, I have to be responsible for taking care of it.The Torah is very aware of the fact that it’s easy to be absorbed in our own world, to ignore those around us and to forget that our actions have an impact on other people. And, in this way, these laws in Mishpatim come as a reminder that we do not live in a bubble. Our actions have an impact on the people around us. Not to say too much about politics, but if someone takes a bribe, to give an example, he/she is not just making a deal between some buddies. Instead of getting the best deal for South Africa, it seems to me that only some reap the benefit while the rest suffer. Taking a bribe is no different to digging a pit and not covering it properly.Mishpatim tells us not to drill a hole in a boat, because everyone is going to suffer as a result of our actions. It also reminds us that when we do cause suffering or damage, we are the ones who have to own it and to make amends. We are the ones who have to make the restitution to the person who has lost and suffered.Shabbat Shalom – Rabbi Adrian M Schell (Source: Rabbi Danny Burkeman)
Category: Drasha
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Mishpatim: Taking a bribe is no different to digging a pit and not covering it properly.
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Parashat Yitro: We can create a beautiful world
Friends,Some people think that the real meaning of Judaism is to pay attention to God through ritual. Other people think that the real meaning of Judaism is to pay attention to other people through acting ethically. Guess what? They are one and the same. When God gave Moses the Decalogue, the first five commandments—the “God commandments”—were on the first tablet. The second five commandments—the “people commandments”—were on the second tablet.But it turns out that you can read the commandments across the two tablets, linking the first and the sixth, the second and the seventh, and so forth. And when you do that, something interesting happens. Check it out: “I the Lord am your God…” links to “You shall not murder”. Because everyone is made in God’s image, anyone who murders another person has destroyed the divine image in that person. “You shall not make for yourself a sculptured image …” links to “You shall not commit adultery”. Constantly looking for new partners is like worshiping other gods. To violate one sacred relationship is tantamount to violating the other sacred relationship.“You shall not swear falsely by the name of the Lord your God … ” links to “You shall not steal”. Why? Because those who steal will always swear that they didn’t do so! “Remember the sabbath day and keep it holy …” links with “You shall not bear false witness against your neighbour”, because if you violate the Sabbath, it is as if you are bearing false witness against God, saying that God did not rest on Shabbat.And then the best for last. “Honour your father and mother …” links to “You shall not covet your neighbour’s house …” Really? What’s the connection there? Because if you covet things, you are saying that you wish you were richer—which is another way of saying that you wish you had been born into a different family.To quote the writer Dennis Prager: “Properly understood and applied, the Ten Commandments are really all humanity needs to make a beautiful world. . . . If people and countries lived by the Ten Commandments, all the great moral problems would disappear.”What an amazing thought — Shabbat ShalomRabbi Adrian M Schell (Source Rabbi Jeffrey Salkin)
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2019 is a year of celebration and a chance in bringing South Africa together
Chaverim Yakarim I have been asked to share my sermon from last Friday via the AdKan with all of you. Please let me and/or ManCom know what your thoughts are on the subject, and please join the conversation. Shabbat Shalom—Rabbi Adrian M SchellWelcome back – and it is good to be back.Summer in Johannesburg is – as we all know – a much quieter time, and if we decide to stay at home, we actually can use this quietness to reflect on the past and the future.I did just this:Last year was an important one, because of some of the historic milestones that were commemorated. The End of World War one, the 80th anniversary of the “so called” Kristallnacht, the night of the broken glass in 1938, which marked the beginning of the Final Solution of Nazi Germany. And not to forget, there was, of course Nelson Mandela’s 100th birthday.2019 will be a year filled with those kind of remembrance days, too. In September we will mark the beginning of World War II in 1939, and in June we will commemorate the 75th anniversary of D-Day. But most importantly this year, we, South Africa, celebrate the end of Apartheid and the first democratic elections in 1994 – 25 years ago.This is a milestone in the younger history of South Africa and I am looking forward to it. For me personally, it is an opportunity to learn more about the history of South Africa, the different biographies of people whose lives I share, and it is my hope that I will understand more how South Africa’s multi-faceted society has tackled the many problems on the path of reconciliation. However, I think this year, is also a great opportunity for Bet David to examine our own identity within this larger context.Last year, we started a discussion about the future of Bet David, our Vision for this congregation. Where do we see Bet David in 5, 10 and 25 years from now? And more importantly, what impact will we make as progressive Jews in the future? How can we keep our congregation significant for our members, for the Jewish community and for the society we live in.The questions can only be answered, when we start thinking about our own identity right now. Where does Bet David fit in, in this post-Apartheid South Africa. What is our role in the reconciliation process that perhaps only begins now? What is our history, where did we fail, where did we match the principles of Judaism?When I look at the congregation, I see a very diverse congregation, with members and worshippers coming from all kind of backgrounds, seeking here a safe space to encounter God and Judaism. I see people united and willing to shape the future for the best. But do I see everything, am I seeing the broken identities of some of you, the scars of the past, the open wounds that are not able to heal, yet?Do we see them?Friends, I am not an expert on reconciliation for South Africa. My biography is very different to yours. But I share with you this dream, this hope, this longing, to bring healing into our world. As a progressive Jew, as a Jew, as a human being, I know that we have the strength and the ability to work together to bring about this change—aiming for a healed world. I invite all of you to join me and ManCom in this effort.Let us make 2019 a year of celebration and a real milestone in bringing South Africa together.Shabbat Shalom
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Parashat Bo: Fighting the gods of Egypt
Chaverim Yakarim As many scholars have noted, the plagues that struck Egypt during the Exodus can be interpreted as being assaults on the various gods of Egypt: the Nile, the sun, even to the firstborn of Pharaoh. But after the “official” plagues have ended, one more Egyptian god will come under assault. “Speak to the whole community of Israel and say that on the tenth of this month of them shall take a lamb to a family, a lamb to a household” (12:3). God told the Israelites to acquire a lamb—which is not just an animal, but an Egyptian animal god. In other words, it seems as if God is telling the Israelites to get themselves an Egyptian lamb-god and therefore buy into the Egyptian religious system—which means becoming good Egyptians. The Israelites must live with their lamb-gods for four days. That’s enough time to become comfortable with their new gods. It is also enough time for their Egyptian neighbours to have seen them and to have therefore assumed that the Israelites are (finally) prepared to fit into Egyptian life.Not so fast—The Israelites then slaughter their lambs. They dab the blood on the doorposts of their houses—in a place where everyone can see it. That is why a midrash portrays God as understanding that “as long as the Israelites worship the Egyptian gods, they shall not be redeemed. Withdraw your hands from idolatry and take a lamb, and therefore slaughter the gods of Egypt and make the Passover.” The slaughtering of the lambs, therefore, did not only symbolise physical freedom and national redemption. It was also an outward manifestation of freedom from Egyptian idolatry—and, with that, the Israelites are ready to truly make their break with Egypt.Today, killing lambs is not our idea of a good time, nor is it a symbolic act. But when our ancestors made their courageous break for freedom they had to break with every aspect of their enslavement. May we find the courage to break with poisoning traditions in our lives, which limit our own freedom as we enter this new secular year.Shabbat Shalom—Rabbi Adrian M Schell (Source: Rabbi Jeffrey Salkin) -
2018 is coming to its end …
Chaverim Yakarim —dear friends 2018 is coming to its end, and while we traditionally use the High Holy Days to look back, I’d like to invite you to do so, one more time. 2018 came with hopes, hopes for freedom, success and growth—some became true, but we also have to carry forward some of them to the next year, too.2018 brought with it many small and big changes: on a political level, for the Shul and in our private lives. It is not a platitude to say that life is full of changes, and that changes in general are important to move on, but once again, for most of them, we will see only in 2019, how much they will have impacted our lives, and whether they came for the better or the worse. 2018 broke several times our hearts—when we had to say good-bye to wonderful life companions, when crime and hate challenged us, and when we have witnessed that suffering has not diminished, butincreased the last 12 month.We also have shed tears of joy—seeing our children growing up, new children born into this world, new love emerging out of hopelessness, and friendship growing into strong bonds of solidarity. These moments of happiness, warmth and triumph are the ones we should take with us, when we enter 2019.2019 will be again a year with ups and downs, tears of joy and sadness, changes, challenges, growth and hopes, and it is my wish for all that 2019 will be little bit better, a little bit more joyful, and that you we will have the chance to realise one or two more dreams.May God bless you all—Happy 2019—Rabbi Adrian M Schell
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Chanukah is where we take one step beyond
Chaverim,There is also a very strong link between our portion of Mikeitz and Chanukah (besides that it is read during the chanukah week almost every year). At the beginning of this week’s reading, Pharaoh has a dream about seven cows coming up from the river. These cows were healthy looking, robust, full of flesh. Following them were seven other cows that were gaunt and ugly. The gaunt ugly cows ate the fleshy cows and left no trace of them.Seven is the number which connotes this-worldliness. Seven cows emerged from the Nile. There are seven colours in the rainbow; seven notes in the diatonic scale; seven days in the week.However, Chanukah is the festival where we celebrate eight; when we connect to that which is beyond this world. Chanukah is where we take one step beyond and recognise that miracles are real—that God is real. When we witness that a prisoner can rise to become a vizir, that a small group can become victorious against a overpowering force, and that the dreams of dreamers can become reality.Chanukah is the time to light up the darkness in order to see that there are these and more miracles happening around us, all the time. Big ones, such as a new life born into the world, or a smile from someone who recovers from an injury, or small ones like a perfect summer day—you call it.Chanukah is the time to thank each and everyone of you for the light, hope and joy you brought into my life and into the life of our congregation. May in return God’s light shine upon you and be gracious to you. Chanukah Sameach—Shabbat ShalomRabbi Adrian M Schell
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THANK YOU TO ALL OUR “MITZVAH MAKERS“
Under the leadership of Rabbi Sa’ar Shaked, Rabbi Adrian Schell and Reeva Forman, members ofthe Gauteng Progressive Jewish community came together twice to help the less fortunate ofHillbrow as part of the Mensch Mitzvah Day (17/18 November).After celebrating Havdalah together at the new Bet David Campus, around 50 Mitzvah-Makers made more than 1,000 sandwiches and collected soft drinks and sweets for the children. On Sunday morning, the group met again at Temple Israel in Hillbrow to hand out the food packages. Face painting and candy floss stations made the day extra sweet and fun for the kids, as did Jazz-musicians Siphiwe Shiburi and Yonela Mnana who entertained the adults.“It was wonderful to see members of our Shuls working hand in hand to bring some tikkun into this world. At Temple Israel we witness day by day how much help is needed in the neighbourhood and it is my hope that this Mitzvah Day inspired many to continue their good work, following the wise words of our Sages that “one mitzvah leads to another”, said Rabbi Schell
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One Mitzvah leads to another, while one sin leads to another,and when one acts justly it is very good. – Pirkei Avot 4:2
Chaverim,This Saturday evening and Sunday morning, we join forces with our friends from Temple Israel and Beit Emanuel to help others. Every year in November, Jews world-wide dedicate one Sunday to do good, and to talk about it. All the other times, we should just do good things without talking about it, but this time is different. We are going public, because we want more people to follow our lead and to go out and help, as one mitzvah leads to another.Our kindness and our actions—no matter how small—matter. The way we treat each other matters. We see that clearly in our Torah portion. Jacob has left Canaan, and has come to Haran, whereupon he sees Rachel and sees the stone covering the well. It should say “there was a large stone on the mouth of the well” but that’s not the actual order of the text. It actually says “the stone was large on the mouth of the well.” The s’fat emet understands this as a metaphor: the stumbling block—our evil urge—may be everywhere, but it is heaviest and largest on the mouth of the well. What is the well? Our words, our mouths, our hearts, our intentions, our own actions. Once Jacob understands the situation, he, by himself, removes the stone from the well. He takes the action. He does what is right at that moment. His actions improve the fate of the shepherds around him.Jacob’s actions matter and so do ours. When we choose to act with kindness, even if the action is small, it changes the life of that person. If you follow the lead of others, or an inner drive, it doesn’t matter, just do it.I am looking forward to seeing many of you on Saturday night and Sunday morning. Details about the Mitzvah Day can be found on page 1 and on our Facebook page: https://tinyurl.com/yb4cedu7 .Please join us. Thank you.Shabbat Shalom – Rabbi Adrian M Schell (Source: Yair D. Robinson)
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Parashat Toledot: Never again
Chaverim,Water is life. Our bodies are mostly water. Our planet is able to sustain life largely due to its abundant supply of water. The symbolism of water flowing and nourishing the thirsty land is easily understandable, even by those who have never lacked rain. So, what can we learn from the image of a well, that has been intentionally filled with earth so that it no longer functions as a well? If water is life-giving, then a stopped-up well is the opposite. Why, then, did the Philistines, as we read in this week’s parashah, Toledot, fill up the wells that had been dug in the days of Abraham and tell Isaac to leave the region? Why were they ready to make the land uninhabitable?I interpret it as an early attempt to stop Jewish life, one of many that we Jews have had to endure over history. The Greeks, Romans, Crusaders, Pogroms in eastern Europe, Nazi-Germany, and even this horrific attack on the Jewish community in Pittsburgh, they all shared one goal, making Jewish life unbearable; from preventing Jews to study Torah to forbidding Jewish rituals, from expelling Jews to physical prosecution and then to annihilation. Jewish history is full of stopped-up wells.
However, our Jewish history is also full of re-opened wells. Isaac’s digging the same wells that his father dug shows us how he reclaims his father’s traditions and ensures Jewish survival. I identify with Isaac’s actions: I have learnt to seek to reclaim the traditions handed down to us by our ancestors. I have seen how Jewish life has put out new roots in Germany. We all witnessed how Jews all over the world, us included, came together last Shabbat, mourning the victims of the Pittsburgh shooting, but more importantly, we celebrated Jewish life, too, affirming our commitment to never allow any anti-Semites to fill up our wells.Shabbat Shalom – Rabbi Adrian M Schell -
Because they lived, we will too
Chaverim—Beloved Friends, Normally, when Jews die, we recite a prayer: ‘baruch dayan ha’emet’ – blessed is the True Judge. It’s a way of saying: “the good and the bad they did, can pass with them — their soul is in God’s hands now“. When Jews are slaughtered by anti-Semites, however, there is a different prayer: ‘hashem yikkom damam’ – may God avenge their blood.It may sound awful to call for revenge in the wake of an attack. It may sound like a summons to continue the cycle of violence. Please be assured, that is not the type of vengeance we are speaking about.The best form of revenge, in the face of people who want to destroy you, is to carry on living, more than ever. Nothing pains anti-Semites and haters more than to see the people they want to extinguish go on and thrive.Last Shabbat we celebrated our Judaism proudly. We came together for our Challah Bake, we had joyful services, some of us went to the Johannesburg Pride, and on Monday we welcomed a new Baby Boy into our covenant with God. And this is exactly how we will carry on, being more Jewish. More visible. Louder. More different. More inclusive.Last Shabbat was also painful, hurtful, and shocking. Not only have we, the Jewish people, lost members of our community, but humanity has lost—as in so many other terror attacks before—wonderful souls, human beings created in the Divine image.In their honour, we will be more faithful, more humble, closer to God. Because they lived, we will too. We will outlive the anti-Semites, the haters, the racists. With our lives, we will avenge their blood.– Shabbat ShalomRabbi Adrian M Schell
