Next week we are going to celebrate the festival of Purim. So what do we know about this holiday? Purim is not one of the holidays commanded in the Torah, but it is rooted in the biblical book of Esther and its requirements are outlined in the Talmud. Purim has been celebrated since at least the second century CE, and probably long before.The word “Purim” means “Lots,” and refers to Haman’s casting of lots in the story of Esther. Purim is also known as “The Feast of Lots.” On Purim, all Jews are required to fulfil the four Purim mitzvot:
- Two readings of the Megillah (Scroll of Esther) (Mikrah Megillah);
- Festive meal (Seudah Purim);
- Gifts of food to friends (Mishloach Manot);
- Charity to the poor (Matanot l’Evyonim).
The first reading of the Megillah must occur sometime between sunset the night before Purim and sunrise on Purim. The second reading must occur between sunrise and sunset on Purim. It is ideal to hear the Megillah in the synagogue with many people, but the most important thing is that the reading is heard clearly. When Haman’s name is read, it is customary for the congregation to yell and make noise so that it cannot be heard. This symbolically blots out the memory of his name from the earth.”The Purim feast is unlike any other in the Jewish year. In addition to good food and lots of alcohol, the meal is characterized by its zany raucous atmosphere — trombones blare, silly string flies, and grown men dance together for hours on end. One of the most well-known (and beloved) aspects of the Purim festive meal is that each (adult) participant is obliged to become so drunk that he or she cannot distinguish between the phrases, “Cursed be Haman” and “Blessed be Mordecai.”Opinions vary as to exactly how drunk this is, but there is no doubt that the intoxication is intended to be significant. However, one should not become so drunk that he endangers his health or neglects other mitzvot such as ritual washing, praying, or saying the blessing after meals, and it is improper to pray if one is so drunk that he is “unfit to stand before the King.”A third mitzvah of Purim is to give a gift of two types of food or drink to at least one friend (the Mishloach Manot). It is inappropriate to give overly expensive gifts, as this takes away from how much can be given to the poor. It is especially meritorious to send gifts to those from whom one is estranged, to demonstrate the falsity of Haman’s accusation of dissention among the Jews.Finally, charity must be given to at least two poor people on Purim, in an amount at least equal to the value of one inexpensive meal. Each Jew’s donation need not be given to the poor directly, but it must be distributed on Purim. Most notably, Purim charity must be given without regard to the merit, desert, or even need of the recipient. On all other days, Jews are required to ensure their donations are used properly, but not on Purim. “On this day of unbridled joy, no questions are to be asked.”As with many holidays, non-religious customs for celebrating Purim have developed over the years. One very popular custom is the baking of hamantaschen (“Haman’s ears” or “Haman’s pockets”), three-cornered pastries with a fruit filling. It has also become customary to celebrate Purim with plays, satirical skits (Purim shpiels), disguises, and beauty contests to commemorate Esther’s story.Hag Sameach! Rabbi Julia Margolis
In Parashat P’kudei, God gives very explicit instructions for how the Mishkan, the Tabernacle, is to be set up, including the frame, the metalwork, the jewels and the tapestries. It seems that not a detail is omitted. The entire portion, from Chapter 38:21 to Chapter 40:38, which is the end of the second book of the Torah, is filled with explanations for how the Israelites are to proceed with the setting up of the Mishkan. In some ways this very structured environment give the impression that God is limiting any creativity and freedom for the people in the building process at all. Does it?Ellen and Peter Allard, in a short essay for ReformJudaism.org, wrote something I’d like to share with you, and that might help us to understand why structures and strong frameworks are from time to time a helpful necessity:Like the Israelites, young children need both direction and structure that will give them the freedom to create. By establishing and maintaining structure, adults provide safety and comfort for young children. It is this structure that allows a child to predict how his or her day will look. It is this predictability that provides feelings of safety and confidence. It is within the arms of safety that a young child can begin to explore the world, slowly moving and expanding in ever greater circles, just like the Israelites. As an infant people, the Israelites need the structure provided by these detailed instructions to create a beautiful and meaningful Mishkan.Parents are given the first opportunity and the primary responsibility for providing structure in their children’s lives. Whether it is with regular feedings or the appearance of a pair of nurturing arms to calm a fussy baby, children begin to know their world and in turn feel safe. When they go to school, they learn to operate within the confines of the school’s schedule. Like the Israelites in Parashat P’kudei, our children learn to follow rules. It is within the structure of these rules and predictable schedules that children come to trust their environment.Parents and early childhood teachers have the important responsibility of shepherding young children so that they may reach their full potential. By establishing a firm foundation, with structure and boundaries, as well as providing an environment rich in creative exploration, we are giving our children a firm foundation that will encourage and enable them to be healthy, vibrant and happy youngsters.Shabbat Shalom – Rabbi Adrian M Schell
The Hebrew term for gratitude is hakarat hatov, which means, literally, “recognising the good”. Practicing gratitude means recognizing the good that is already yours.If you don’t have a job, but you have your family near and your health – then it means you have something to be grateful for.If you are in a wheelchair, but you have a clear and focused brain, that is a reason to be grateful.One of the most recognised and quoted texts in Jewish thought is Pirkei Avot. Full of aphorisms that teach about the potential for living a more fulfilled life, Pirkei Avot (written around the year 200 CE) offers the following: Who is rich? Those who rejoice in their own portion (Pirkei Avot 4:1).That is why Ben Zoma recognises that a rich man is not one who has a lot of material wealth, but rather rejoices (i.e., is thankful) for his lot. If you’d think about our prayer book, we recite “Modeh Ani” when we are standing. When we are talking about gratitude to G-d we are talking about acknowledging our dependence upon the divine. We confess our need of G-d. No wonder that in Hebrew the word for thanks – modeh – also means: I confess. The Modeh prayer we recite upon arising each morning means not only “Thank You, G-d” for returning my soul to me; it also means, “I confess, O G-d,” that without You I would never wake up alive. Our sages say, “From the day God created the world no one had thanked God until Leah came and thanked Him upon giving birth to Judah, as it is said, ‘This time I shall thank the Lord’ ” (Berachot7b).I think there are different levels of thankfulness, and or gratitude. I recently heard that world famous author, Dr. John Demartini (whom I have met) does not get up in the morning, until a “tear of gratitude” runs down his face – what a wonderful habit to cultivate in life!Shabbat Shalom – Rabbi Julia MargolisPS: If you enjoy reading books, you should try “The Gratitude Effect,” by the same author.
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. With regard to giving gifts and engaging in the labour of building, 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. Our biblical text provides an example of gratitude for gifts given when the heart moves the giver or the contribution of labour is a reflection of unique skill.This Shabbat we honour the women of our congregation as part of the Women’s day of prayer, and recognise their contribution to our “modern” sanctuary. As someone who sits 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, and of course Rabbi Margolis, Glynnis, Sharon, Kendyll and Di in the office. Often their engagement goes beyond the normal, and that is what makes Bet David a warm and welcoming Shul.
Dear AllLast week I wrote a small explanation on the “four main” branches of Yoga: Hatha (physical)/ Raja (Mental)/ Gnani (Wisdom) and Bhakti (Devotion.) Most don’t know but as part of my earlier Rabbinical studying, I actually majored in other religions (including Islam) as well as “other philosophies,” something our orthodox counterparts completely lack in.When I was a young girl I vividly recall watching an astronaut being interviewed on TV, he was explaining to the lady asking him questions, that he had developed such a love and an enormously deep understanding and appreciation for “the planet earth,” by virtue of his having left it – to go and study the “rest of the Universe.” It has been a little like that for me, though in a sense I intentionally “left” to study other faiths and philosophies, and indeed when I “returned” to my own faith, I had a vastly deeper knowledge and appreciation for it – just as the astronaut now had for his own planet.We recently introduced Yoga classes at our Shul as part of our family weekend. I have always had an interest in Yoga, as well as “Yogi Philosophy,” and while Yoga is not a religion, what I have found is that those who study and practice it, invariably become “better Jews or Christians etc.” To this end I suggest adding a short course/ talk on “Yogi Philosophy” this to take place after our “usual Yoga classes.” Naturally I will only set out to arrange this should there be sufficient interest – please let me know your thoughts?Shabbat Shalom – Rabbi Julia Margolis
This coming Shabbat Karen and I will be leading another exciting service outside – our monthly Yoga Service. There are some people who asked me: “Rabbi, but is it a real service/ are there tangible benefits to such a practice, can you tell us more etc?”Yoga itself is an ancient practice, the Sanskrit word “Yoga” translating to the English word “Union,” actually a divine union. Most (Western) people are only aware of what is termed “Hatha Yoga” and its various forms – this relates to the physical side of Yoga (looking after, and keeping the body healthy) by various exercises and or ancient breathing techniques.
Very few (Western) people are aware that Hatha Yoga is only one of four main branches of Yoga. Raja Yoga is the study of mental control, or just as Hatha teaches one about the body, and practical exercises to take care of it, so Raja sets out to do the same with the mind. Gnani Yoga, is in short (as we do not have the space to go into it here) the yoga of wisdom, and Bhakti yoga, the yoga of devotion. Yoga is even in such cases not a religion, but is practiced the world over by all people across the board, and of all faiths, as such it sets out to assist us with whatever our chosen path is.
One of the Yoga teachers Ida Unger says that the “kavana- intention” is a big part of Judaism, when we do our mitzvoth we do them when we are awake, with an aware attitude. We can see a very strong connection between some of the yoga postures, and to the Hebrew alphabet. One side we can say it’s only visual, but on the other side we can understand, it as a part of Jewish mystical tradition. In the kabbalah we learn that God used the alphabet as his instruments in the creation, the letters were part of his creation, this was the energy flow. During our Shabbat services we are withdrawing from the world and from our daily running around, we are in a state of being, and not in a state of doing. As an example in Hatha Yoga there is a specific posture – savasana, a restful pose, which is a microcosm of this exact concept.Hope to see you all on Saturday morning.Shabbat Shalom – Rabbi Julia Margolis
I have heard this or questions alike many times in my carrier as a rabbi, and to be honest, it’s a question I’ve asked myself several times, too. There are moments in life, when your belief in God is put on trial, and you hope for a little sign to give you some kind of certainty, and that you aren’t totally wrong, and that God is not only in your imagination. The good news is that neither I nor anyone else who has this kind of doubts from time to time is alone in this struggle. Both the Torah and our Jewish tradition, report from those struggles, and also from their opposite, the undaunted faith in God.The generation of the Exodus had many opportunities to experience God and God’s miracles. Even while they were in Egypt and later during the Exodus, they were witnesses to God’s mighty hand and outstretched arm. When the Israelites reached Mount Sinai they experienced God like no other people before or after. One of the most difficult and puzzling sections in this week’s Torah portion is the sin of the golden calf. The very people who experienced God’s presence and protection like no other generation before or after them, lost their faith in God, but our portion also reports that God didn’t.Centuries after the sin of the golden calf lived a simple shepherd called Akiva. In his time the people of Israel were under the oppressive rule of the Romans. In his time God did not attempt to deliver the people from the hands of the oppressor. There were no pillars of smoke and fire, and no Ten Plagues. There was no revelation equivalent to Sinai and no salvation for Jews. Yet, despite God’s apparent withdrawal from the world, Akiva decided to accept the yoke of the Torah. The Talmud tells us that when Akiva was seized by the Romans, he was condemned to death by torture. When he was close to death, he uttered the ‘Sh’ma Yisra’el’. Akiva’s experience appears to be in complete contrast with that of the generation of the Exodus. Although he lived and died without benefiting from a fraction of God’s presence and protection, he did not lose his faith.I can see something very helpful for our own relationship to God in both stories. No matter how frequent and powerful our encounters with God may be, we might still fail to acknowledge God’s involvement in our world. Miracles will not necessarily convince the non-believer, while their absence will not deter the strong believer. Our relationship to God is nothing static. We may come closer to the Divine, or distance ourselves from time to time. We may be depending on the Divine more in certain stages of our lives, in other moments, we may be less needy of the divine presence. At the end, what’s important is that there is a relationship, it doesn’t matter how close or how distant it is. For me personally I see that there is still a bond which doesn’t rely on constant reminders. It is this kind of immanent presence what makes our relationship to God so special. Even if we doubt, or struggle.Shabbat Shalom – Rabbi Adrian M Schell
Parashat Tetzaveh continues with the theme that defines most of the rest of the Book of Exodus: the construction and institution of the Mishkan, the tabernacle. This week’s reading specifically focuses on the Kohanim, the Priests who perform the rituals and sacrifices on behalf of the people. Great detailed descriptions (more than forty verses, an unusually high number for any single topic) are given of the complex ritual garments of the Kohen Gadol (the High Priest) who was to be majestically dressed in gold and adornments of precious stones.“Clothes make the man,” the old saying goes. Well, clothes certainly do seem to impress us human beings. Nothing tells you more about a person, or makes a greater first impression, than how one is dressed. It’s quite remarkable, often a person’s entire character can be summed up by someone who does not know them simply by how they are dressed. For example, the whole point of putting people into uniforms is to minimise their differences; to make individualisation impossible, and to reduce independence. When we dress the same as others, it is because we don’t want to be seen as different. When we do want to stand out, we can do so through what we wear.
The Torah certainly understands this as well. In this week’s parashah, Moses is told to, “Make Bigdei Kodesh–holy garments–for Aaron your brother, for dignity and splendour.” So what is so important about the garments of the High Priest? Does not Judaism, particularly in a ritual sense, usually focus on the inner qualities, frowning on such outward materialism as clothing? How then can these garments be holy? How can they alone bring dignity and splendour?It seems that the Torah is indeed telling us that clothes do make the man, or at least the role in which the man is serving. Meaning, when Aaron engages in work that is holy, he is to be suitably dressed in holy garments; clothes that add dignity and splendour to the work. This is Hiddur Mitzvah–the enhancement of the fulfilment of a mitzvah, through the adornment of the act. This is why we say Kiddush over fine wine in a beautiful cup rather than over juice in a paper cup. Both will fulfil the minimum requirement of the mitzvah–but by adding beauty we add to the holiness of the act.Through dressing in special garments, the priest is constantly reminded of his special role, and the sanctity of his calling. I like this interpretation, because it conveys a very important message for us. Not “Clothes make the man”, but the things we do. A garment is as much a “tool” as any other ritual object (e.g. a Mezuzah or a Tallit) we use to focus our thoughts on serving God. Being precisely, only our acts, our intentions, and our interaction with others are the relevant parts in doing something holy.Shabbat Shalom – Rabbi Adrian M Schell(Source: Rabbi Jordan D. Cohen on Tetzaveh, Graphic: Wikipedia)
It has been a tough past week, as once again we (Progressive Jews) have been at it again with our so called “orthodox” counterparts in South Africa, see this week’s Jewish Report for more on this.While I am not from SA it is rather obvious that my (Progressive) community constantly feels put down or made to feel “less than” by our fellow Jews in this country. I think as such that it is important for us to take a step back and think deeply about this from a broader or higher vantage point.Today progressively thinking or “Progressive Jews” (to me there is no material difference) have become a force to be reckoned with on the international stage. In the US and the world over we now number in the millions. It is not just the number, but the sheer influence that we wheeled the world over. Not only this, but the state of Israel is (as it has no choice) moving in a progressive direction – note my Column last week, on the Israeli Supreme Court’s decision re: “women of the wall.”There is naturally resistance to this, but to those who have any depth of thought and or observation – The world (& Israel hauled along with it) is unequivocally moving in this direction. It is high time that the so-called “Orthodox mentality,” come to realise that there is indeed more than one way, to (be) express one’s self as a Jew, or Christian for that matter.This “holier than thou” attitude or mentality (we know better than you/ or any other community, for that matter) so prevalent amongst our orthodox brothers and sisters – MUST FALL – it is this PRECISE thinking, “one communities G-d given superiority” over another’s, that lead DIRECTLY to our very own holocaust! – Indeed a wake-up call to many within the orthodox community, if they have the depth or wherewithal to see this (kind of thinking) plainly, for what it is.This brings me to my point, how many of you are aware that the next president of the United States – which is beginning to look more likely every day – may VERY well be, not just a progressive thinker, but a “progressive Jew!” WE are a force to be reckoned with, we (as a community) are becoming more powerful, and wheedling more influence by the day – The next time an “Orthodox individual” looks or talks down to you – I SAY TO YOU – WALK WITH YOUR HEAD HELD HIGH.Love and Blessings – Shabbat Shalom – Rabbi Julia MargolisPS: Senator Bernie Sanders was born 74 years ago, and raised in Brooklyn New York. On the (very rare) occasions that he has mentioned that he is Jewish, he has done so with great pride. It is clear from his life story that while being a proud Jew, he has aspired to be much more than just this, this being one of the fundamental tenants (differences) between orthodox and Progressive thinking. We are proud to call ourselves Jews, but our entire existence does not revolve around this, there is more to us.If we as Jews wish to make a difference on the world stage – to our own lives, our safety, our well-being and generational future – we need to move away from a dark and antiquated way of thinking, and into the light of a progressive mind set. If we can do this, we both individually and collectively, will be able to accomplish things “as S. Sanders is,” literally unthinkable (to ANY member in our Jewish community) just a single generation ago – such is the power of the progressive mind!
