Category: English (Page 2 of 14)

Devarim: A story is a powerful instrument for overcoming despair

August 9, 2019 / / 0 Comments

Chaverim,

In the first portion of the Book of Deuteronomy, Moses begins a series of farewell addresses to the Israelites. The task before Moses is an enormous one; he wants to remind the Israelites of what came before—interpreted now through his perspective—and he wants to give them a vision for the future. He is entirely aware that the way he structures time in his presentation is extremely important in passing on the faith. He must help the Israelites place all they have experienced, all they expect to experience and all they will actually experience within the framework of a story—the story of God’s relationship with them.

Like a parent parting from his adult children, Moses knows that things will not always be easy for them. How can he forewarn them of the difficulties ahead without destroying their faith? The only tool Moses has at this moment is story, but story is a powerful instrument for overcoming despair, unifying a people and offering hope.

Just like Moses, we pass on the tale of our people— our story—to our children. And the generations before us have passed it along so that in every time and location—and at every trial—we have the story of our people and our relationship with God to help us make sense of what we must face and to give us the strength to do that.

When we try to enter into the full experience of D’varim , we think of the many forces that have shaped our own children and how we hope our values will be predominant. The frightening moment comes when we realise we have said all we can say. Now we must bless and release. We turn back to our portion and find that Moses is ahead of us showing us how: “Do not fear them, for it is the Eternal your God who will battle for you”. It is not up to us to complete the task, and so, with trust that we have made a good beginning, we and Moses bless and release.

– Rabbi Adrian M Schell (Source: Dr. Carol Ochs)

Parashat Masei: The grass only looks greener from far away

August 5, 2019 / / 0 Comments

Chaverim,

This week’s portion summarises the entire route followed by the Israelites from when they left Egypt until they were ready to enter Eretz Yisrael. The parsha begins, “Moshe wrote their going forth according to their journeys.” At the end of that same verse this idea is repeated, but the words are reversed: “And these were their journeys according to their going forth.” Why is the order switched?

The beginning of the verse expresses how God regarded their travels. Whenever God wanted them to go forth God wanted them to progress to the next step in the plan, to journey toward their destiny. Every stop was custom-made, tailored to help them towards their goal. Each place came with challenges developing the nation’s character. However, the second verse looks at the traveling from the nation’s point of view. The people saw things differently. It is human nature for one to think that he would be much happier and more productive if only he were somewhere else. They would journey simply to go forth, hoping it would be better in their next destination, hoping it would have more to offer, but not because they were thinking of reaching their purpose.

It is common to think, “If only I was in a different school, if only I lived someplace else, if only, if only, if only … I would be so much more productive.” But, despite all its difficulties, the situation that you are in – right here and right now, is holy, and this is the time and place where you are able to grow. You don’t need to go anywhere else.

Furthermore, the grass only looks greener on the other side because you are looking at it from a distance. You don’t see any of the blotches and cracks since the grass is covering them. All you see is beautiful green grass. Therefore, let us embrace the place and the situation we are, and use them as a starting point to grow for our next step.

– Rabbi Adrian M Schell (Source: Eli Scheller)

Parashat Matot: Thought and action should be unified.

July 25, 2019 / / 0 Comments

If a man vows a vow to God, or swears an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceeds out of his mouth. (Bamidbar 30:3)

Chaverim,

Speech is a defining human quality. The ability to articulate our thoughts into specific words is what sets us apart from the animals. Man is thus obligated by their words in a type of a social contract, a necessary institution for a cohesive society. In fact, the theme of the gravity and sanctity of human speech carries through the whole Torah — from the first “Hineni” – “here I am”, expressing Abraham’s willingness to follow God’s instructions to the words Moses is directing to the Israelites in the wilderness.

In our Torah portion, we are introduced to the topic of vows. A vow links words and action in a new way: It binds today’s speech with tomorrow’s action. This is explained concisely by R. Zvi Elimelech Shapira (1783-1841): A person does not feel tomorrow’s evil inclination today. Often, a person knows what they should do, or what they would like to do, and a vow helps them to overcome the human gap between thought and action. When one is unable to reach their intended goal today, they bind themselves to their ability in the future, which is as yet untainted by weakness or temptation. An everyday example is the person who knows he should start a diet; today, he is confounded by today’s yetzer hara, and declares, “Tomorrow I will begin.” The vow helps defeat the yetzer hara of tomorrow before it rears its seductive head. By using words, which are themselves a Divine tool, man can bring God into the situation, make God an ally; hopefully, that will spiritually fortify the person and provide the strength needed to succeed. 

In other words: Thought and action should be unified. The purpose of a vow is to unite the inner thought, as expressed by words, with actions. When our thoughts become disconnected from our words, or words from actions, we are being dishonest. This dishonesty may or may not affect others in a particular instance, but it always impacts upon ourselves, upon our inner world. When we create consonance between our thoughts, words and actions, when we purposefully and steadfastly work to bring them closer together, we become more like God, whose words, thoughts and actions are one.

– Rabbi Adrian M Schell

(Source: Rabbi Ari Kahn)

Photo by Sean Hurt

Pinchas: The achievement of Zelophehad’s daughters

July 18, 2019 / / 0 Comments

In this week’s Torah portion, the daughters of Zelophehad petition to inherit their father’s portion. The story  of Mahlah, Noah, Hoglah, Milcah, and Tirzah (Numbers 27:1-11) encapsulates the challenges that women faced and what they had to do in order to affirm their rights with dignity.

We might expect that women, heirs to Egyptian slavery and then put under law that frequently favours men, might react by keeping silent, by accepting as natural the rule decreed for them to follow. We might expect women in those days to stay close to their tents, remain out of sight, and not go far from their families.

However, this is not all that the five sisters do. First, they “go out” from their living place, from their social space, from the destiny imposed on them. The text states: “The daughters of Zelophehad … came forward. The names of the daughters were Mahlah, Noah, Hoglah, Milcah, and Tirzah. They stood before Moses, Eleazar the priest, the chieftains, and the whole assembly, at the entrance of the Tent of Meeting.” Secondly they speak with determination: “Our father died in the wilderness. …  Let not our father’s name be lost to his clan just because he had no son! Give us a holding among our father’s kinsmen!”

How does Moses react? Moses discloses his inability to assess the claims of these sisters. He takes the case to God, who responds by clearly supporting the sisters’ demand and even by promulgating a new and permanent law to secure inheritance for any daughters in such circumstances. Thus, the sisters’ claim leads to the law of inheritance’s being changed forever.

The achievement of Zelophehad’s daughters was a landmark in women’s rights regarding the inheritance of land, from those days up to now. In addition, however, the story of these five women offers a compelling lesson for all those who believe that their destiny is fixed or that divine justice has abandoned them.  It encourages us to think differently–and provides a message of hope for all those faced with obstacles. Perhaps the most important legacy of Zelophehad’s daughters is their call to us to take hold of life with our own hands.

– Rabbi Adrian M Schell

(Source: Rabbi Silvina Chemen, WRJ Torah Comment)

The Daughters of Zelophehad (illustration from the 1908 Bible and Its Story Taught by One Thousand Picture Lessons)

 

Sh’lach lecha: See it with your own eyes

June 20, 2019 / / 0 Comments

Chaverim,

Once a year, I travel back to Germany to see my family and friends, but also to see for myself how things are, back in Europe. Things have changed since I moved to South Africa, nearly five years ago. Of course Chayim tells me of his impressions, I read the news, see what friends write in their blogs and posts on Facebook, but I want—I need to feel it by myself.

Our Torah portion is titled “Sh’lach lecha”, which can be translated as “Send for yourself” scouts. It is, as God is telling Moses and the Israelites that reports and promises are not enough, that they need to feel the land.

It is my hope that I find Germany still in the way I left it, a stronghold against anti-Semitism and a place that was able to welcome refugees fleeing the civil war in Syria, despite the reports of a growing right wing movement. I hope that Europe still remembers the achievements that came with the unification, despite the polemics, thrown into the world as part of the recent election campaign and the Brexit.

It is my hope that I will be able to see the beauty and the possibilities, as Joshuah bin Nun did in our Torah reading, and that I will not be overwhelmed by the negativities as the ten scouts.

Wishing you all Shabbat Shalom and see you again in July.

Rabbi Adrian M Schell 

Torah Reading

Shabbat Sh’lach Lecha Numbers 13:1-15:41

Reading: Num 13:16-14:9

Maftir:Num 15:37-41

Plaut p. 979/990; Hertz p. 623/633

Haftarah: Joshua 2:1-24

Plaut p. 998; Hertz p. 635

Shabbat Korach Numbers 16:1-18:32

Reading: Num 18:1-18:10

Plaut p. 1008; Hertz p. 645

Haftarah: 1 Sam. 11:14-12:22

Plaut p. 1019; Hertz p. 649

Important Dates:

Tisha b’Av

11 August 2019

Shavuot: No shofar, seder, Chanukah candles or sukkah, but Torah – only Torah

June 6, 2019 / / 0 Comments

Chaverim,

This coming Sunday we will observe Shavuot, the day we celebrate receiving the Torah. Unique among our holidays, it has no specific mitzvah associated with it. With no shofar, seder, Chanukah candles or sukkah, there is little to grab the attention of all but the most serious of Jews.

It’s precisely because Shavuot celebrates the gift of Torah that there are no specific mitzvot related to the holiday (outside of special sacrifices during Temple times, and perhaps eating cheesecake 😉 ). It is the Torah as a whole that we celebrate. Highlighting the overarching nature of the holiday is the fact there’s no specific date for it. We need specific times to focus on repentance, to celebrate our freedom and to recall our journey through the desert, but Torah itself is to be celebrated and observed every day.

Instead of a specific date, Shavuot is celebrated 50 days after Pesach, serving as the culmination of the Exodus and teaching us that freedom needs a framework so that any member of the society can enjoy it.

Shabbat Shalom and Chag Shavuot Sameach

Rabbi Adrian M Schell 

 

Bamidbar: The ta’amim of our congregation

May 30, 2019 / / 0 Comments

Chaverim,

I’d like to thank and to compliment all our members who have in the past—and will in the future—read from the Torah, co-lead or lead services for us on Shabbat and other occasions.

The Hebrew word for taste or spices is ta’am, and as the musical notes for the Torah reading are called ta’amei mikra, because they bring some spice or taste into the Torah reading. So for me, all those who contribute to our beautiful services, our amazing choir included, are the ta’amim of our congregation. It is wonderful to know that so many of you contribute to what we are at Bet David, a congregation of many.

Our Torah portion opens the 4th book of the Torah, called Bamidbar in Hebrew, and Numbers in English. It recounts the first census of the Israelites after the exodus from Egypt. The sages explain that verse “Sse’u et rosh kol adat b’nei-Yisrael—lift up the head of the whole community of the children of Yisrael”, which the Torah uses for the census, highlights that every individual of the community counts. The image is that Moses had to lift up every single head of his people, and by that looking into the eyes of each and everyone, not leaving anyone out, and recognising the potential of all of them.

Knowing that our ancestors emphasised the importance of the potential that is inherit to all the members of our people, I am glad that we follow them in their footsteps, doing the same—as I said, Bet David can be proud of being a congregation of many.

Thank you.

Shabbat Shalom

Rabbi Adrian M Schell 

Picture above: Lag BaOmer at Beit Emanuel. Thank you to Rabbi Sa’ar Shaked and his team for hosting us for the evening of Lag BaOmer.

 

Bechukotai: Do the right thing because it is the right thing to do

May 23, 2019 / / 0 Comments

Chaverim,

Many Reform siddur editors have been bothered by the biblical language of retribution as they appear in our Torah portion Bechukotai and in various parts of Deuteronomy. The same holds true for many congregants. On the Shabbatot when these portions are scheduled to be read, often the baal korei (Torah reader) will chant them quickly at a whisper so the congregation can avoid prolonged contact with them. Rabbi Bernard J. Bamberger (z”l), wrote, “The public reading of these threatening passages caused great uneasiness to former generations. … people avoided the privilege of being called up [to say a blessing] on the Sabbaths when the curses were ready from Leviticus and Deuteronomy.”

Rabbis have long struggled to understand the concept of reward and punishment in our sacred texts. In discussing the Sh’ma (see page 67 in our Siddur Mishkan Tefilah), Rabbi Elliot N. Dorff writes, “… we cannot fathom God’s justice: whether we are talking about individuals or communities, it is simply not true that the righteous always prosper and the wicked suffer …” But he provides useful guidance to motivate our performance of the mitzvot, “I also believe that ‘The reward of performing a commandment is [the propensity and opportunity to perform another] commandment, and the result of doing a wicked thing is [the propensity and opportunity to do another] wicked thing (M. Avot 4:2). That is, we should do the right thing because it is the right thing and not out of hope for reward . . . ”

Offering a silver lining, this section of our parashah ends on a comforting note, “Yet, even then, when they are in the land of their enemies, I will not reject them or spurn them so as to destroy them . . . I will remember in their favour the covenant with the ancients, whom I freed from the land of Egypt…” (Leviticus 26:44-45). Despite the harshness of the earlier text, this ending holds out hope for redemption.

Shabbat Shalom

Rabbi Adrian M Schell 

(Source: Audrey Merwin )

 

 

Behar: Thinking long-term

May 16, 2019 / / 0 Comments

Chaverim,

After several chapters about purity and the sacrificial system, our Torah portion “Behar”,  feels it necessary to refer back once again to the time of the revelation of the Torah.  This chapter appears as if it is an afterthought, something that Moses had neglected to mention until now.

I am saying this due to the sheer fact that we have read the last few weeks more or less nothing else than how to do sacrifices or to maintain holiness.  In Leviticus Chapter 25 we are still in the early days of what is to become a forty-year odyssey through the wilderness. The Israelites are still a disorganised rabble, they have no land, no crops, no harvests – they have no need for any Sabbatical years, or a Jubilee year, as well.

However,  right there, we are switched abruptly back to the top of Sinai, receiving instructions that seems to be out of context: ”When you come into the land which I will give you….”

Suddenly we are thinking long-term, strategically, we are thinking in terms of land and vineyards and fields and orchards, we are thinking in half-centuries and what to do to correct any imbalances in land-ownership that may develop. We receive a wonderful vision of a society based on checks and balances and respect for the mortality of man and the shortness of human ownership and the eternity of a Covenant and a God. So – why is it necessary to state suddenly that these laws were given on Mount Sinai? – It is as though the Torah text, having got distracted into allowing itself to muse upon the problems of skin diseases and issued decrees concerning the moral duties incumbent upon all to care for and ‘love’ the blind, the crippled, the deaf, the poor, the stranger –
suddenly has to pull itself together and return to the mode of ”As I was saying……”.

Having dealt with some inconvenient and rather messy incidents in the present, the Torah can now look again to the future – the presumed future, the presumed imminent future. Sounds for me as a General Election just passed and now everyone can concentrate to build together on a joined future. Don’t you think so?

Shabbat Shalom Rabbi Adrian M Schell (Source: Rabbi Dr Walter Rothschild)

(c) goodfreephotos

 

Emor: Time for new bridges

May 9, 2019 / / 0 Comments

Chaverim,
The point of being Jewish is to have a relationship with God. Yet, a relationship implies a certain give and take, and there is precious little in the Torah that talks about what we have that God could possibly need. What can we give to God?

In our parashah (Lev 22:32) we read: “You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people-I Adonai who sanctify you.” Translation issues become important here. The text says v’nikdashti, “and I will be made holy” amidst the Children of Israel. In other words, “You will make Me holy just as I, Adonai, have made you holy.” Here, for a moment, there is a relationship. We do something for God in response to what God has done for us.

However, having a relationship with God is a feathery thing. One never really knows what God is thinking and how we can truly bear witness to God’s will in the world. Yet, through prayer we are reminded of all that is Holy in our world and in ourselves, and through this we form a bridge of connection. We become partners with God in the perfection of this world. It is then that we can truly make God holy. By repairing the brokenness in ourselves, by repairing the brokenness of our world, we repair the brokenness that has resided within God since the first moment of creation and in this way we can indeed make the Holy One, whole once again.

Chaverim, the past few weeks were marked by the general election and the campaigns of the different parties here in South Africa. Nature of the matter is that lines were drawn and camps were formed. As much as this is part of any democratic elections, I also saw that new rifts were created in our society, that people felt hurt by the one or the other statement and that unnecessary fears were instilled in some of us. Therefore, we all should come together now and start bringing the people back together; every time after an election is the time to find real solutions, compromises and shared visions. Now is the time to repair the brokenness in our society — independent from any party programme and election—let’s bring back some holiness to our world.

Shabbat Shalom – Rabbi Adrian M Schell (Source R’ JR Rapport)

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