Category: Judentum (Page 3 of 37)

Tazria: There is always the possibility of Teshuva

April 4, 2019 / / 0 Comments

The portions of Tazria and Metzora are perhaps, for many of you, very uncomfortable portions of the Torah, dealing with all kinds of issues related to ritual purity and impurity.

Ritual impurity, or tumah, has nothing to do with hygiene. Instead, tumah is a spiritual state that prevents a person from participating in the worship life of the community. One becomes impure through a variety of means, all of which are perfectly natural, such as illness, childbirth, physical
discharges and contact with a corpse. Purity and impurity are not related to good or evil. However, impurity is considered to be a spiritual disability.

For example, tzaraat, the skin affliction that is discussed at length in this part of the Torah, is not the biological disease Leprosy – as it has historically been translated – but rather a state that the Torah understands as the physical manifestation of a spiritual or ritual problem. This is not a medical treatise, nor are the Kohanim (the priests) serving as paramedics. Rather, tumah is a purely ritual concern, and as the ritual leaders of the community, it falls upon the priesthood to facilitate purification for those who find themselves in a state of impurity.

The laws presented in this and the next parasha have long been the basis for numerous rabbinic homilies against the spread of lashon ha-ra — literally “evil speech” or gossip. Metzora, the rabbis conjectured, sounded just like motzi-ra — the bringing forth of evil with the mouth. Cause and effect: if one is guilty of lashon ha-ra, one will be afflicted by tzaraat and thus becomes a metzora. But the Torah tells us that tzaraat is not a permanent condition. One can become healthy again. Neither the condition, nor the sin that precipitated it, is hopeless. There is always the possibility of Teshuva — expiation for one’s misdeed — and a process by which the unclean metzora could again become pure and rejoin the community. This process always exists for us, no matter what our sin was.

Shabbat Shalom – Rabbi Adrian M Schell (Source: R’ JD. Cohen)

 

Shabbat Parah Adumah ?!

March 28, 2019 / / 0 Comments

Shabbart Parah Adumah ?!

The Shabbatot surrounding holidays are often  permeated with the holiday themes, creating the mood for an upcoming festival, reflecting or enhancing festival themes, or easing the transition from a holiday back into the weekly flow of Shabbat.

A special Shabbat usually includes a special Torah or Haftarah [prophetic] reading that either replaces the standard weekly reading or is read in addition to it, as well as a maftir, or final aliyah, that reflect’s the holiday’s theme and is read from a different Torah scroll.

Shabbat Parah, the Sabbath of the Red Heifer, occurs on the last Shabbat of the month of Adar. The final Torah reading read on that Shabbat, Numbers 19:1-22, deals with the red heifer whose ashes were combined with water to ritually purify anyone who had been in contact with a dead person. Because only people who were pure could eat from the Passover sacrifice, in ancient times a public announcement reminded anyone who had become impure to purify themselves before making the Passover pilgrimage to Jerusalem.

The Haftarah, Ezekiel 36:16-38, also deals with issues of being cleansed from contamination, but the impurity in this case symbolizes human sinfulness. But, like physical impurity, sins can be overcome. As God says in Ezekiel 36:25,26: “I will sprinkle clean water upon you, and you shall be clean: I will cleanse you from all your uncleanliness and from all your fetishes [idolatrous practices]. And I will give you a new heart and put a new spirit into you.” This renewal of self and nation reflects Passover’s theme of redemption.

Shabbat Shalom — Rabbi Adrian M Schell

[Source: MyJewishLearning.com]

 

A joy that has no bounce

March 20, 2019 / / 0 Comments

Each month in the Jewish calendar symbolises many things, one of which is the general energy for that month.  The energy of the month fills through every aspect of our lives, if we pay attention. The month of Adar, the month in which Purim falls, is the month of Joy!  What better month to make plans for the future, to get married, to start a new partnership, a new job or just to
relax, than on the month where Joy rains upon us?

However, be mindful that there are two types of joy. There is the light-hearted, ecstatic, playful and, for me, bouncy joy, like the joy of a child at play. The second kind of joy is the joy that comes from toiling all night, all week, all month or all year with ourselves.  The joy after hours, days, weeks or months of cleansing the soul of the many darknesses that it holds from past mistakes, negative conditioning, and mistaken projections.

It is the joy that is waiting for you, once you have journeyed to the depths of your “Gehenum“ and rectified whatever needed to be cleansed or awakened there. It’s a joy that has no bounce because it fills the entirety of your reality and your universe. It is the joy of being on the journey of a lifetime, knowing that even when you are in the depths of despair, there is a light waiting for you on the other side.

Wishing you a happy, joyful Purim—a freiliche Purim and Shabbat Shalom

— Rabbi Adrian M Schell

Mazal Tov to Carla (Rubin), daughter of Linda and Alan Rubin, and Jason Danker who were married on 17 March

Mazal Tov to Carla (Rubin), daughter of Linda and Alan Rubin, and Jason Danker who were married on 17 March

Shabbat Zachor: God’s outcry

March 14, 2019 / / 0 Comments

It is an interesting co-incidence that on this Shabbat we commemorate all the violent and destructive attacks on the Jewish people in the past while we also begin with the reading of the third book of our Torah—Leviticus, Vayikra in Hebrew.

Leviticus is known for its long and detailed descriptions on how and when to bring animal sacrifices (korbanot) to the Eternal, but it has more to offer than the ritual outline of biblical Judaism. Leviticus establishes a firm framework for an ethical and just society. It calls upon each and every one for us to base our acts on righteousness and compassion.

The key word is kadosh, meaning holiness. Holiness is nothing lofty nor unreachable, far from our human realm—on the contrary, it is achievable and is something we can become with our own human abilities.

Judaism has no concept of half gods and that holiness is only a matter of the divine realm; Judaism teaches us that we can create holiness by conscious acts. It is our duty to give space to the divine.

One of the motives in the Esther story we read on Purim, is that God withdrew Godself from this world, and that cruelty could come into this world, because mankind allowed it. A motive we find in any dark moment of history, from Amalek to Auschwitz. Humans allowed cruelty to take over, to tip the scale into the wrong direction.

Vayikra, the first word of Leviticus, can be translated as ”And God called“.  For me, it is God’s outcry to us, to bring light into a darkened world. With its teachings, Leviticus is a call to each and every human being to ensure that the scale is moved back, that holiness gets its space in this world and that—please God—the next generations can live in a world less broken.

May we find strength in the teaching of our tradition and may Esther  serve us as a role model in bringing truth and healing into our  community.

Shabbat Shalom and Purim Sameach — Rabbi Adrian M Schell

 

Vayakhel: I feel blessed to work with these wonderful women

February 28, 2019 / / 0 Comments

The Torah portion Vayakhel presents Moses’ speech to the Israelite community at one of the many special gatherings during their wanderings in the desert. The speech opens with a brief restatement of the commandment to keep the Sabbath. However, the topic of Moses’ message is the building of the Tabernacle. Moses solicits gifts—gold, silver, copper, and a long list of other items—to provide for the physical structure of the Tabernacle and its adornment. He also urges those who are skilled builders to construct the Tabernacle, the tent to cover it and all the furniture within, including the ark.

Our biblical ancestors understood the unifying power of a community effort to construct a sanctuary. Regarding the giving of gifts, and engaging in the labour towards the sanctuary, the biblical text uses the phrase “everyone whose heart so moves him” to recognise the psychological need to give, as well as to praise those who donate or volunteer their wealth and time, moved by an “inner voice” and not by any external pressure.

This Shabbat we honour the women of our congregation as part of the Women’s day of prayer. As someone who works nearly every day in the office of Bet David, I am able to witness day after day how much women contribute to the success of our congregation. The amazing team of our Kehillah, the wonderful staff of the Mitzvah School, Glynnis, Debbie, and Di in the office. Often their engagement goes beyond the normal, and that is what makes Bet David a warm and welcoming congregation.

Thank you all for making Bet David so special.

I feel blessed to work with these wonderful women.

Shabbat Shalom – Rabbi Adrian M Schell

 

Tetzaveh: Why is light the most common symbol for God?

February 14, 2019 / / 0 Comments

Friends,

Our Torah portion speaks about the ner tamid, which is often translated as the “eternal light” but it would be better to understand it as “always light” because it always had to be tended to.  The Hebrew suggests this meaning rather than the more familiar eternal light.  The ner tamid is the only commandment associated with the ancient tabernacle that we still do today almost exactly as it is commanded in the Torah.

Here is our question for this Shabbat: Why is light the most common symbol for God?

One answer, suggested in the Etz Hayim Commentary, is because light itself cannot be seen.  We become aware of its presence when see other things that it illuminates. So too with God.  We become aware of God’s presence when we behold the beauty of the world, or the love of others, or the goodness of others.  It is only in light’s reflection that we discern its reality.

This analogy to light works also with fire, another symbol for God, used in Judaism.  Fire is also not an object.  We become aware of its presence when we feel it.  Fire is also a process of liberating energy from something combustible.  Fire requires our efforts to tend it.  That is why the ner tamid must be the “always light.”  Thus God becomes real in our lives when we liberate the potential energy within ourselves for good.

People often ask where is God?  I admit that the light and fire of God can too often be obscured.  But the helpful message of these metaphors is that we have to look very hard to discern their reality.  Light and fire are often perceived by the glow or warmth they create rather than in their own realities.

What is the Bible’s most familiar image for God?  It is the burning bush.  When Moses stands before the bush he is amazed that it is not consumed by the fire.  You have to stare a long while before discovering that the bush was not consumed.  Miracles are discerned over time not immediately.  Making God a reality requires effort.  It is a matter of looking carefully.  It is a matter of always tending the fire.  It is not a matter of magic.  It is instead a matter of recognising when and searching for the glimmer and reflection of light.

Have a wonderful and blessed Shabbat –

Rabbi Adrian M Schell

(Source: Rabbi Steven Moskowitz)

May the Eternal bless you and guard you.

February 7, 2019 / / 0 Comments

Friends,

One of our Friday evening highlights during services is, without a question, the blessing of our children. As you can see from the picture above, there are quite a lot of them joining Kani and Deborah each week for the Kids’ Club, and us for the kiddush in the Shul.

To bless the children is not an exclusive honour for a rabbi of a shul, but for every parent, too. To share a blessing is a wonderful way to embrace the special bond parents have with their children. It is a short moment of “you time”. While our tradition offers some great words taken from the Torah, parents and children may take any words that come from their hearts. Sometimes a hug can be the best blessing in the world.

The words of the traditional blessing are taken from the priestly blessing (Num. 6:24-26) and the introduction is altered depending on whether the child being blessed is a boy or girl.:

For boys, the introductory line is:

May you be like Ephraim and Menashe.
יְשִׂימְךָ אֱלהיִם כְּאֶפְרַיְם וְכִמְנַשֶּׁה.
Y’simeich Elohim k’Sarah, Rivkah, Rachel, v’Leah.

For girls, the introductory line is:

May you be like Sarah, Rebecca, Rachel, and Leah.
יְשִׂימֵךְ אֱלהיִם כְּשָׂרָה רִבְקָה רָחֵל וְלֵאָה.
Y’simcha Elohim k’Efrayim v’che-Menasheh.

For both boys and girls, the rest of the blessing is:

יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ
יָאֵר יְהוָה פָּנָיו  אֵלֶיךָ וִיחֻנֶּךָּ
יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלום
Y’varechecha Adonai V’yish’m’recha.
Ya’er Adonai panav eilecha vichuneka.
Yisa Adonai panav eilecha v’yasem l’cha shalom.
May God bless you and guard you.
May the light of God shine upon you, and may God be gracious to you.
May the presence of God be with you and give you peace.

Have a wonderful and blessed Shabbat – Rabbi Adrian M Schell

 

Mishpatim: Taking a bribe is no different to digging a pit and not covering it properly.

January 31, 2019 / / 0 Comments
CC0 Public Domain

CC0 Public Domain

 

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)

 

Parashat Yitro: We can create a beautiful world

January 24, 2019 / / 0 Comments

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 Shalom

Rabbi Adrian M Schell (Source Rabbi Jeffrey Salkin)

2019 is a year of celebration and a chance in bringing South Africa together

January 17, 2019 / / 0 Comments

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 Schell

Welcome 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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