Each year we sing Dayeinu as part of our Seder, showing our gratitude to God for all the wonders performed to our ancestors as they went free from Egypt. Though the traditional text encompasses over a dozen items for which we give thanks, many modern Haggadot have added even more to that list, mentioning the modern wonders, we can encounter, like the State of Israel.This, for a good reason, as our list is not complete. We have many things to be thankful for, and we should regularly recount our many blessings – not only during Pesach. Yet, many of us have the feeling that God is somehow absent, and that God has ceased to perform miracles. The feeling, that our prayers for example are falling on deaf ears, is not uncommon, am I right?In one of my commentary books for Pesach I found the following poem, an anonymous poet has written:
I asked for strength, and God gave me difficulties to make me strong.
I asked for wisdom, and God gave me problems to solve.
I asked for prosperity, and God gave me brawn and brains to work.
I asked for courage, and God gave me dangers to overcome.
I asked for love, and God gave me troubled people to help.
I asked for favors, and God gave me opportunities.
I received nothing I wanted. I received everything I needed.
My prayers were answered.
I like this little poem, because it gives us so much hope and it points in the directions we need to look at, to see the miracles that are surrounding us. Sometimes we are so busy shouting at God, or others, that we oversee the good things they do for us. We simply need to change our perspective, to bear witness to the miracles in the world and in our life, and to recognise that we will never sufficiently be able to thank God for all that has been done for us.Happy Holidays – Shabbat Shalom and Chag Pesach SameachRabbi Adrian M Schell
| Torah Reading for Pesach (Shabbat) 1st DayExodus 12:37-42 and 13:3-10 (P 414; H p.259)Numbers 28:16-28:25 (P 1082; H p.695)Haftarah: Isaiah 43:1-15 (P 1462) Torah Reading for 7th Day PesachExodus 14:30-15:21 (P 437; H p.270)Numbers 28:19-28:25 (P 1083; H p.695)Haftarah: II Samuel 22:1-51 (P 1467; H p.1017) Torah Reading for Shabbat Acharei MotLeviticus 16:1-18:30(Reading Lev. 16:1 – 22; P p.770; H p.480);Haftarah: Ezekiel 22:1-19 (P 795; H p.494)Torah Study with Rabbi Schellresumes on Shabbat 30.4. at 08h45Podcast of Rabbi Schell’s weekly Sermons Tuesdays on Radio Today (10h30) or: http://goo.gl/LsHQrY. |
It is no secret that over the past weeks I have become involved in a turbulent situation, that has become ever more public. While I have been put forward as “controversial” what I am actually after (other than simple justice) is to encourage thought in our community – deep thought on important issues. It is with this in mind, that I’d like to “put my case to you,” and I ask only that you hear me out, and give your serious consideration accordingly.Nowhere does G-d say that “a woman cannot sing in front of men,” nowhere in our entire Torah does it say that “a woman cannot sing in front of men.” Nowhere do any of our forefathers suggest that “a woman cannot sing in front of men” – Nowhere! In fact truth be told see Exodus Chapter 15 :20- 21 – where Miriam (elder sister of Moses and Aaron) “… sing to the lord, for he has triumphed gloriously…” and if memory serves she was not thereafter struck by a massive lightning bolt!My orthodox counterparts do however “use” our SACRED texts (no pun intended) to suggest that women cannot sing in front of men. “The voice of a woman is erva, as it is said: (Song of Songs Chapter 2:14) ‘For your voice is sweet and your face is comely,” this is then “miss”interpreted by my orthodox colleagues to somehow suggest that women cannot sing in front of men, that there is something sinister, immoral, dirty or degrading about such an occurrence.Imagine that, a beautiful melodious “sweet voice,” sung from the heart of a human being (who happens to be a woman) sung in heartfelt touch with those whom she cares deeply for, or for those who are no longer with us (her.) She sings in utter reverence to her G-d, to her community, to her extended family – and this my orthodox counterparts suggest to you is a degrading, disgusting practice – what mentality I ask you, goes to such great lengths, to contrives such things?It is at such (low) points that we as a people, require deep introspection, we need to look deeply into this, and earnestly seek to understand why such a “MAN-made-mistake” arose, why such blatant discrimination has become so entrenched (and accepted!) in our society, as to be taken as Gospel, as if Moses himself brought this, “and other MAN-made commandments” down the mountain with him.And so let us now turn our gaze to this important question, let us firmly focus our attention here and see what we observe.The vast majority of religious leaders in early days were men (not that things have changed that much) they naturally observed things through their eyes and from their perspective. Let us call it a “masculine perspective” and to be fair in and of itself, there is nothing wrong with this – PROVIDING – one understands and accepts that there would, under such circumstances, naturally be another perspective let us call it a “feminine perspective,” if in such a case one only observes things from one perspective (when there are more than one) the scientists call this an “error or parallax,” in layman’s terms, and unbalanced or inaccurate perspective on things, by virtue of an observance from an unbalanced vantage point.Now I’d like to be clear about “masculine and feminine,” in that these are principles that really exist in both sexes (something like the Chinese yin and yang symbol) for example “nurturing” would be considered a “feminine expression,” which is not to say that a man cannot be nurturing – he can – if he so chooses to embrace a feminine principal. This is no different with let us say aggression a “masculine expression,” which is not to say that a woman cannot be “aggressive” – she can – if she chooses to embrace a masculine principal.The problem then arises when one starts to “interpret” our (Men AND women’s) SACRED texts – from a single or unbalanced perspective. If one interprets these scriptures from an “unbalanced perspective,” you will subject yourself to the error of parallax – what you see is actually not an accurate reflection of the truth (even though its actually what you see) and make no mistake it is the truth that we are after – it is the only thing that will set us free.So what has all this got to do with “women singing in front of men,” men who may find a woman’s voice alluring “Erva” – I put it to you, that such men lack a balanced perspective on things, cannot fundamentally and simply “see things for what they are – cannot see the truth – plainly for what it is.” At the end they have taken the matter “biblical text they are quoting,” completely out of context – the reason for this distortion is that they are seeing things from an unbalanced perspective, in this case from only a “masculine” perspective – they lack sufficient “feminine” perspective, in order to get a balanced perspective – hence they fall victim to the error of parallax.In conclusion simply put, the context is a “memorial service for all our extended family, this on a very solemn day for our entire nation” – and NOT a fashion parade or a beauty pageant – and accordingly ALL should view this in the light (context) that it truly is! If “they” don’t, then they need to take a very deep look within themselves! – Deep enough to get in touch with the “feminine principal” that exists within themselves – then will their perspectives become “balanced,” and then only will they start to see things accurately – in a balanced way – for what they are.Wishing you Chag Pesach Sameach! Rabbi Julia Margolis
This week I received a letter suspending me from the SAJBD – this, just a few hours before a scheduled meeting of the board – I serve on the SAJBD and am also Chairman of the board of SACRED. SACRED and SAJBD have a long history on the subject of discrimination against women. Below is my side of the unfolding story:Going back in time to 2013; at this time I was not serving on either board when this issue came to light, I was made aware of what I understood to be the last written communication between the two boards – SAJBD’s explicit refusal to compromise on the issue. Moving to present time, from the time I realised that legal proceedings were unavoidable, I attempted to schedule a meeting with Wendy Kahn and Charisse Zeifert (calling well in advance, and explaining the purposes of my requested meeting) which was primarily to keep the channels of communication open, as well as offer to excuse myself from the table, should the (legal) subject be on the board’s agenda for discussion etc. I was informed only an hour before this scheduled meeting that they were cancelling it, and thereafter I received a letter suspending me.With respect to being “repeatedly invited to attend meetings of the SAJBD,” for over a year as “a guest…” that is certainly far from my understanding of the word “co-opted” onto a committee, though I admit that English is my 3rd language – so perhaps I am naive. Yes, they called my boss (Desmond Sweke) and asked that he replace me – he refused . I have letters of support from all over the world as well as from across the denominational spectrum, and right to the top of the WUPJ, there is naturally outspoken support.SACREDs name; “South African Centre for Religious Equality and Diversity” speaks directly to its purpose, we have amongst other things; monthly evenings of interest, many of these inter-faith, often invite guest speakers, this month it was radio and TV personality Najma Khota. We try as an organisation to deepen our understanding of many faiths, the difficulties people face within their faiths etc. and yes, if we observe blatant discrimination, then we speak up, try to engage with whomever we need to, or as a last resort we can approach the HRC or the courts etc.Specifically here this (discrimination) includes the ban imposed by the SAJBD on women singing at Yom Hashoah. This decision is based in principle and is, in no sense, personal. I am therefore deeply unhappy at the manner in which this matter has become personalized against me, rather than focusing on the key issues involved which are of great importance to the manner in which the SAJBD operates and its commitment to constitutional values – and equality in particular. In essence there was never a need to take such drastic action as “suspending me from the board,” they could have simply been open to talking, listened to what I had to say, and requested that I excuse myself if the matter was on the agenda, but perhaps it is I who does not understand their agenda? In conclusion the SAJBD is a secular organisation, organising a secular memorial to a secular tragedy, which tragedy stands for all of time as a warning against the evils of discrimination IN ANY FORM! Then it goes on to implement a policy that excludes half of the people it is supposed to represent from full participation. The “justification” – supposedly to “be more inclusive!” This policy of exclusion, now entering its 11th year, in my opinion should be completely unacceptable to any thinking Jew worthy of the name. To make our policy perfectly clear: SACRED respects and defends Orthodox practises, in Orthodox settings. Our interest has, and always will – stop at the Synagogue door. Shabbat Shalom. Rabbi Julia Margolis 
The book of Leviticus has the unfair reputation for being boring and inaccessible. But this week’s portion, Sh’mini, has some of the Bible’s pomp and ceremony as well as drama and intrigue that proves that reputation wrong.The portion opens up with Aaron officiating at his first ever sacrificial offering. The entire Israelite community, gather around the Tent of Meeting to witness this first ever sacrifice, because sacrifices were meant to help keep the Israelites connected to God. There is a sense in the text that Aaron felt the pressure, many of us have if we need to do something for the first time and in public. But his younger brother Moses seems to persuade and coach him. Shortly after Aaron finished, one of the most dramatic and in-explicable stories of the Torah occured. Two of his sons, Nadab and Abihu, approach the altar and they offer with what the Torah says is eish zarah, “strange fire.” Sadly, fire came from the altar killed them. For me, a shocking episode. For thousands of years commentators have tried to figure out what happened. Contempory Rabbi Larry Hoffman views these two events of our parasha as very much connected: He says “Aaron was hesitant because this act of these first sacrifices reminded him of being in front of all the Israelites at Mount Sinai when the calf was not a live calf, but a golden calf, and that he was still traumatised from that incident. He couldn’t go forward until Moses said ‘I will supervise, I’ll be watching you.’ Only then he finally steps forward to complete this act.” While Aaron acted very cautious, Nadav and Avihu did the opposite. It is not clear why they acted so quickly right after Aaron’s sacrifices. Rabbi Hoffman translates their behaviour as “arrogant and misusing their position as priests for their own purpose and not for the people.” Hoffman writes that “each of us must find that fine line that helps us to make decisions from our past experiences and behaviours; some of which have been error-filled, others which have been successes.” We should make sure that we’re not basing our decisions on “our zeal for success or personal ego-gratification. Meaning we must find a way to push away the paralysis we might feel, as well as keeping our personal desires at bay”. In short, Sh’mini teaches us that “risking mistakes with proper moral intention is what our work and what God’s work should be all about.”Shabbat Shalom – Rabbi Adrian M Schell (Cited after Maurice A. Salth on Parashat Sh’mini)
Tonight we are going to celebrate a very important Jewish festival but there are some frequent questions which I collected, with assistance of Rabbi Shai Gluskin (sources that show different views in the Reform, Conservative and Reconstructionist Movement). I would call this collection: ’All that you wanted to know about Purim but didn’t dare to ask’. What is Purim? Purim means “lots.” As described in the Book of Esther in the TaNaCh, evil Haman drew lots to decide the day on which the Jews would be massacred. In the end, the day proved to be a great Jewish victory. Purim celebrates this Jewish victory over evil Haman who conspired against the Jews. Jewish communities read The Book of Esther from a scroll (megillah). The story tells of great reversals and of palace intrigue. The book employs a melodramatic and satirical literary style.Did the story, as described in the Book of Esther, really happen? Probably not. The biblical scholar Jon Levenson in his book ‘Commentary on the book of Estee’ wrote, “[T]he historical problems with Esther are so massive as to persuade anyone… to doubt the veracity of the narrative”. Of course it doesn’t require us to take the biblical text at face value, and so the “historical problems” of the text are not a religious problem for Progressive Jews. In short, the Esther story is probably fiction, which doesn’t detract from the purpose or meaning of the holiday.What are the purpose and meaning of the Purim? Let’s briefly explore two ways of looking at Purim.1) Redemption can happen, even in exile. At Purim we retell the story of a weak Jewish community in exile who, through the influence of the Jewish queen, turn the tables on the forces of evil. The name of God never appears in the Hebrew text. The power of redemption, like God’s name, may be hidden. And yet it is empowering to remind ourselves through the act of storytelling that reversals and redemptions can happen anywhere.2) Purim shpieling (self-deprecating humorous story-inventing and other mischief) is good for the soul. It has a long and venerated history in the celebration of Purim and takes different forms. Some examples include small children tying rabbis’ shoe laces together, service leaders taking humorous liberties with a usually fixed liturgical text, and the performance of Purim plays that retell Esther in contemporary terms, often poking fun at synagogue leadership, teachers, and others in authority. Judaism is often serious. By subjecting our sacred stories, beliefs, customs, and leaders to the sharp light of humour, we avoid turning them into idols. Humour and self-mockery help us keep perspective on the very human and flawed enterprise of creating religious communities.Isn’t Purim a kids’ holiday? No. All that was described here applies to adults. It is very healthful in the Jewish identity formation for children to see adults taking Purim “seriously” by dressing up and participating in the humor and revelry.Why do some people get drunk on Purim? Isn’t that inappropriate? In the Talmud it says that one should drink to the point of not being able to distinguish the difference between “’Blessed be Mordecai’ and, ‘Cursed be Haman’.” Drinking has the potential to encourage people to let down their guards and see the world from an altered perspective. Part of the Purim fantasy is to see the potential for redemption, even when that may not seem possible. Of course, alcohol is dangerous. Used regularly to excess it certainly would not heighten one’s awareness of redemption, but rather dull it. There are communities that do not serve alcohol at Purim. Some leave it to adults who want to drink in advance of the public celebration to do so privately.Wishing you a joyous Purim festival! Chag Sameach – Rabbi Julia Margolis 
