Purim is an unusual holiday in many respects. First, Esther is the only biblical book in which God is not mentioned. Second, Purim, like Chanukah, traditionally is viewed as a minor festival, but elevated to a major holiday as a result of the Jewish historical experience. Over the centuries, Haman became the embodiment of every anti-Semite in every land where Jews were oppressed. The significance of Purim lies not so much in how it began, but in what it has become: a thankful and joyous affirmation of Jewish survival against all odds.Fun costumes, drinking (for those who drink), delicious hamantaschen, Haman, Esther and Mordecai, another tale of Jewish persecution and redemption: these are the first thoughts that come to mind when I think of Purim. Though all of these images are important parts of Purim, we cannot forget that another crucial component of the celebration is to remember the less fortunate. There is a serious component on Purim, called “matanot l’ev-yonim”, which means “gifts to the poor”. All of the fun and merriment of the holiday aside, the true obligations of Purim are not fulfilled if we do not help the needy. But, with all of the partying associated with the holiday, it is easy to focus on our wants and forget about others’ needs.The Megillah, or the Book of Esther, instructs us that “sending food portions one to another and giving gifts to the poor” must be included in our Purim celebrations. Traditionally, adults must give donations to two people in need as well as two different foods to someone who is hungry. The two donations to the poor can be given as food or money to cover the cost of a meal. Of all the mitzvoth that are required of us on Purim, giving to the poor is surely the most important.Everyone should make matanot l’evyonim a priority. It is never too late (or early) to enhance how we celebrate a holiday, and during this year’s Purim celebration, I challenge you to try something new. For every hamantaschen you eat, every drink you enjoy, every time you hear Haman’s name, try puttingR5 into a jar. After the festival, double the money you saved and find a way to help someone in need. Donate it, buy someone a sandwich, or do something to help someone less fortunate, and I am quite sure that you will have a chance to celebrate Purim in a more meaningful way.Chag Purim Sameach – Rabbi Adrian M Schell(Source: Lisa Paquette on http://www.reformjudaism.org/)
| Torah Reading for Shabbat TzavLeviticus 6:1-8:36(Reading Lev. 6:1-7:7; P p.688; H p.429);Haftarah: Jeremiah 7:21-8:3, 9:22-23 (Plaut p.701; Hertz p.439)Torah Study with Rabbi Schellevery Shabbat at 08h45Podcast of Rabbi Schell’s weekly Sermons Tuesdays on Radio Today (10h30) or: http://goo.gl/LsHQrY.Parashat Tzav repeats and enlarges the descriptions of the sacrifices already discussed in last week’s reading of the Torah. We are also given a description of the ordination of Aaron and his sons as priests in the sanctuary and the dedication of the first sanctuary. |
This coming Shabbat is called Shabbat Zachor – the Shabbat of Remembrance, one of the special Shabbatot leading up to Passover. In addition to the regular Torah portion congregations conclude the reading with an additional reading of Deuteronomy 25:17-19. These verses tell us to do something difficult – remember what Amalek did to us after we left Egypt, while we erase the memory of him. Shabbat Zachor is always the Shabbat before Purim, because the villain of the Purim story, Haman, is an Amalekite – a direct descendant of Amalek. One way to fulfil the idea of our additional Torah reading is the practice during the reading of the Book of Esther to make noise each time Haman’s name is read, in effect obliterating his name, while we still remember everything he did to us.It is a very interesting coincidence that our Shabbat Zachor falls on the same weekend South Africa celebrates Human Rights Day. Because the South Africa’s Human Rights Day is connected with the Commemoration of the Sharpeville Massacre from 1960, we have a powerful reminder that Human Dignity is unfortunately nothing we can expect to be respected by everyone. Protagonist will easily trample on the rights of others if it is in their interest. It is the story of Amalek attacking the just freed Israelites, Haman who planned to kill all Jews in Persia because of a personal vendetta, and also the apartheid-regime that wanted to stabilise their power.Last week we all could once again read about and witness the abhorrent actions of the BDS movement, running a so called “Israel apartheid week” in many universities of South Africa. Not only that the analogy of Israel being an apartheid state is without any substance, it turns the idea of reconciliation up-side down. Because the victims of apartheid, those who were killed, or imprisoned, those who were marginalized and robbed of their human rights, are once again reduced to objects for a distasteful political cause. Again their human dignity has been stolen from them by people who have no interest in human rights, who don’t care for the Palestinians, nor the victims of apartheid. The goal of the BDS movement is to wipe out Israel and the Jewish people at any cost, including misusing the memory of the victims of the apartheid regime.For us Jews it is not only a biblical commandment to stand in support for Israel and against our enemies, but also to stand for the human dignity of all our neighbours. We know what it means when people try to erase our existence. That is why we need to oppose those actions, why we can’t tolerate the abuse of the people who suffered under Apartheid. Why we need to make clear that there is a fundamental difference between the State of Israel, its pluralistic and democratic make-up, and the utterly unjust, and to the core inhuman reality of the Apartheid state, which we all have overcome.This Shabbat Zachor, this Human right’s Day, we remember all victims of injustice no matter where. We vow that we will be vigilant, and work towards a better future for the Jewish people, for this country, and for all humankind.Shabbat Shalom – Rabbi Adrian M Schell (This text has been also published in the JR of this week)
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: 
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
