Ellen Frankel (Author of “The Five Books of Miriam”) askes the following, thought-provoking question: “Why doesn’t Joseph tell his dreams to the women of the family? Why does he tell his two dreams – of his brothers’ sheaves bowing down to his sheaf and of the sun, moon and 11 stars bowing to him – only to the men, as it is written: ‘And when he told it to his father and brothers’ (Gen 37:10).”Ellen Frankel interprets this as “a foolish act of Joseph”, because women would have “recognised in these fantasies nothing more but the intemperate arrogance of youth,” while “his brothers, interpreted his dreams as an expression of his ambition to lord it over them.” She concludes that the Joseph story, and by that the story of the Jewish people would have been different, if he would have told the women too.Using the same narrative, Rabbis have been discussing to which degree God is guiding our fate and the fate of the Jewish people. For most of them the Joseph narrative is “the” example of how God is governing history. No matter what the conclusion of the family members would have been, at the end of Genesis, Joseph and his family would have lived in Egypt, because it was God’s plan. Without this prelude to the Exodus, so the rabbis, couldn’t have been the liberation of the Israelites by God, the normative event of our people.I am not sure I can agree with either one of those interpretations, as the whole narrative is for me neither an example of prevision (thought by the rabbis), nor about gender related perspectives. I view it as a parable about acts and consequences, trust and mistrust, failures and growth. All members of the nuclear Jewish family are deeply human beings, trying to find their place in history, full of emotions, and the ability to make big mistakes. For me, Joseph’s life is like a re-run of Genesis. He is facing great highs, but also downs. His dreams resemble the story of Babylon, and his acknowledgment of God reflects the closeness of Abraham to God. Once again, the Torah provides us with a role model to find our own way in life.Shabbat Shalom – Rabbi Adrian M SchellTorah Reading for Shabbat VayeshevGenesis 37:1-40:23 (Reading 37:1-28; Plaut p.246; Hertz p.141) – M’varchim Chodesh Tevet (Sa/Su)Haftarah: Amos 2:6-3:8 (Plaut p.263; Hertz p.152)The Torah Study with Rabbi Schell continues on Shabbat, 12 December at 08h45 (Rondavel).“The Prayers of our Siddur”– class with Rabbi Schell every Thursday from 18h00 to 19h30 (Foyer).Podcast of Rabbi Schell’s weekly Sermons Tuesdays on Radio Today (10h30) or: http://goo.gl/LsHQrY.
Category: Rabbinic Thoughts
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Parashat Vayeshev : Was it God’s plan?
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It’s our right to light
It’s our right to light : This Hanukkah, No Discrimination of Women at the KotelOn November 30, 2015 the Attorney General’s office wrote a letter to Rabbi Shmuel Rabinowitz, administrator of the Western Wall and Holy Places, in response to Women of the Wall’s campaign. The bottom line: the Hanukkah candle-lighting ceremony he has conducted until now constitutes discrimination and a violation of the commitments of the government’s report on the exclusion of women in the public sphere.In the closing of her unprecedented letter, Assistant Attorney General Dana Zilber writes, “Preventing women from participating in national ceremonies is wrongful discrimination and we request that [Rabinowitz] ensure this fact is not taken for granted and that steps are being taken to include women in the national candle-lighting ceremony on this coming Hanukkah at the Western Wall.” Zilber requested that the AG’s office receive a list of all those expected to participate in the ceremony this year, to assist with the enforcement of the decision on the matter.
Anat Hoffman, Women of the Wall Chair: “It is almost graphic how Women of the Wall were the match that ignited the flame on the first candle to ever be lit by a woman at the national Hanukkah ceremony at the Kotel. Whatever woman is chosen for this great honor, she is standing on the shoulders of Women of the Wall who struggled for 27 years to achieve freedom for women at the Western Wall. It is clear to me that one candle dispel a whole lot of darkness but no amount of darkness can extinguish that candle.”Wishing you a “Chag Urim Sameach”. Happy Hanukkah. Rabbi Julia Margolishttp://my.israelgives.org/en/myrighttolight#.VmEsK2QrJmA -
Parashat Vayishlach: Taking Jacob-Israel as a paradigm
In parshat Vayishlach Jacob’s name is changed to Israel, not once but twice. The first time, in 32:29, Jacob is named by a “man” after spending all night wrestling with him.
In 35:10 Jacob receives the name Israel directly from God. According to Rashi, the name change signifies a change in Jacob’s character. He moves from “Ya’akov,” (יעקב) whose root means ankle and recalls his cunning (עָקְבָה) in tricking his brother, to Yisrael (ישראל), which contains the word (שר) “sar,” meaning leader. Yet despite being renamed twice, Israel continues to be called Jacob. In fact, after both incidences, he is immediately called Jacob again. So what was the point of the name change?It seems to me that Jacob’s journey is a journey of returning. Even when he flees his brother Esau, he is running away to his mother’s homeland. Years later, when Jacob leaves Laban’s home after having acquired wives, children and wealth, he returns back home to Canaan. Jacob’s journey is circular. His return is an illustration of both continuity and change in his life story. His names also reflect this-his new identity of Israel is not a negation of who he once was.Like our forefather, we are known as Jacob as well as Israel. We can take Jacob/Israel as a paradigm. Unlike Abraham, whose change is a complete break with his past, we can allow ourselves to change throughout our journeys but realize that this need not be a negation of who we were in our past. It is in this dual state as both Jacob and Israel that we can truly receive Balaam’s blessing (Numbers 24:5) “How good are your tents oh Jacob, your dwellings oh Israel!”Shabbat Shalom – Rabbi Adrian M Schell (Source: Rabbinical Student Nathan Roller, Illustration from the 1728 Figures de la Bible(Wikipedia))Torah Reading for Shabbat VayishlachGenesis 32:4-36:43 (Reading 32:4-31; Plaut p.219; Hertz p.122)Haftarah: Hosea 11:7-12:12 (Plaut p.241; Hertz p.135)The Torah Study with Rabbi Schell continues this Shabbat, 12 December at 08h45 (Rondavel).“The Prayers of our Siddur”– class with Rabbi Schell every Thursday from 18h00 to 19h30 (Foyer).Podcast of Rabbi Schell’s weekly Sermons Tuesdays on Radio Today (10h30) or: http://goo.gl/LsHQrY. -
Gathering Voices – Combatting global racism and anti-Semitism
Last Sunday I was invited to attend the SAJBD conference and subsequent Gala Dinner of the SAJBD 48th Biennial National Conference, titled “Gathering Voices – Combatting global racism and anti-Semitism”. Guest speakers included President Jacob Zuma, Ambassador Ronald Lauder and Professor Bernard- Henri Levy. Ambassador Ronald Lauder, an American businessman, art collector, philanthropist and political activist, is the president of the World Jewish Congress.Professor Bernard-Henri Lévy is a French public intellectual media personality, and author. He was one of the leaders of the “Nouveaux Philosophes” (New Philosophers) movement in 1976. In 2010, the Jerusalem Post named Lévy 45th on a list of the world’s 50 most influential Jews. The Boston Globe has said that he is “perhaps the most prominent intellectual in France today”. He frequently writes on the subject of anti-Semitism. In his passionate speech in the aftermath of the Paris attacks at the conference, Bernard-Henri Lévy slammed the BDS movement and outlined the three pillars of today’s new anti-Semitism and the outrageous labelling of Israel as an apartheid state:
1 Anti –Zionism: To say Jews are accomplices with a terrible state (Israel). To say Israel is not a legitimate state, and that Jews are part of this illegitimate state.2 Denial of the Holocaust.3 The rivalry of victims. These people say there is not enough space in a human heart to feel two different sorrows, one has to choose which victims to sympathise with, and often this is not sympathy for the Jews.I am a long time follower of his writings, and I found his speech the most pertinent during this conference. Levy ultimately gave a very clear analysis of the “new/ modern” form of anti-Semitism, and his speech can be found on the following link http://goo.gl/8aa8moWishing you a peaceful weekend. Shabbat Shalom. Rabbi Julia Margolis 
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Parashat Vayetzei: If you give me – then I promise to go to synagogue every Shabbat
A joke is told about the New York man driving around desperately seeking a parking place. He can’t find one, and so in desperation, he says, “Oh God I pray that you give me a parking space, if you give me a parking space then I promise to go to synagogue every Shabbat, I promise to give more money to tzedakah and I promise to be more observant of mitzvot.” At that moment in front of him a parking space opens up and the man says “Oh never mind God I found one.”In our lives we often engage with this “If”. If this happens, then I will do such and such. We set up the negotiation, the exchange between ourselves and God or between ourselves and the fates of the universe, imagining that that gives us some element of control.In this week’s Torah Portion, we get a very strange parallel moment of “If”. Jacob, having left Be’ersheva on his way to Haran, has this amazing dream of a stairway leading up to heaven where he sees angels going up and coming down. Then God speaks to Jacob informing him that he, God, will be with his descendants, and that they will receive the land upon which he is sleeping as an inheritance. In the morning when Jacob awakes he is in no doubt about the significance of the dream. However, Jacob is then quoted by saying “If, God remains with me, If God protects me on the journey that I’m taking and gives me bread to eat and clothing to wear and If I return safely to my father’s house, then Adonai shall be God and this stone which I establish as a pillar shall be God’s abode.”After all that Jacob has just seen in that dream, after all of the promises which God gave to Jacob, Jacob feels the need to make a vow beginning with “If”. There is the “If” of uncertainty, the “If” of doubt, and possibly even the “If” of fear. And so in trying to regain some control even in this moment after all that he has seen, Jacob says “If”.We often use the word “If” without all the signs and wonders presented to Jacob. And we do it for similar reasons, because we seek to regain that sense of control. Unfortunately, our lives are not arranged around certainty and control, and from time to time we need to let things happen as they happen. It was a long learning process for Jacob to accept that most things are out of his control, too, and he struggled with God for the rest of his life, but he also understood that this is the real sense of a partnership – the partnership with God.Shabbat Shalom – Rabbi Adrian M Schell (Source: limmud.org)Torah Reading for Shabbat Vayetzei:Genesis 28:10-32:3 (Reading 28:10-29:14; Plaut p.195; Hertz p.106);Haftarah: Hosea 12:13-14:10 (Plaut p.214; Hertz p.118)The Torah Study with Rabbi Schell continues this Shabbat, 21 November at 08h45 (Rondavel).“The Prayers of our Siddur”– class with Rabbi Schell every Thursday from 18h00 to 19h30 (Foyer).Podcast of Rabbi Schell’s weekly Radio Sermons Tuesdays on Radio Today (10h30) or online: http://betdavid.podomatic.com/. -
Is there a place for feminism in the Middle East today?
On Tuesday morning I attended with several of our ITJ students an “Exclusive Women’s Breakfast” organised by Sharon Wapnick, WIZO. Dr Einat Wilf, the invited guest speaker, led a discussion on “Is there a place for feminism in the Middle East today?” Since leaving the Israeli Parliament in 2013, Dr Wilf has travelled the world as a “roving ambassador” for Israel, presenting Israel’s case to Jewish communities, student groups and parliaments. She is a powerful advocate for women’s rights and feminism in the Middle East and Africa; world-acknowledged expert on the BDS crisis and how to combat it; and one of Israel’s most articulate representatives on the international stage.Dr Wilf is an eloquent and charismatic speaker who speaks to all women irrespective of their status, age or creed; and who believes that the essence of peace is Palestinian recognition of Israel as the homeland of the Jewish people.Some impressions from Jacqui Upton:Yesterday we attended the women’s breakfast with Einat Wilf, who discussed the topic of whether or not there is a place for feminism in the Middle East today. One of her initial points was that in order to judge the wellbeing of a country, one needs to look at the treatment of the women, and namely the girls, within that country. While there seems to have been some progress made in this regard, the Middle East remains very much behind in terms of gender equality, especially in the Arab run countries.
Israel continues to make significant progress with regards to gender equality although there are still significant gaps for women leaders within society. She compared Israel as being on par with other large European countries in terms of the amount of women within parliament. She also discussed studies from Columbia University that prove that when women are in positions of leadership, they tend to promote more women into higher positions of authority. Another point she made was that words such as ‘feminism’ and Zionism’ have purposefully been tainted by those opposing the movements. If those that are practising feminist or Zionist principles withdraw from using those terms to describe their actions and beliefs, then the advances that have been made by both movements would be put in jeopardy. Wishing you a peaceful weekend. Shabbat Shalom.Rabbi Julia Margolis Recipe for Potato Latkes – for Chanukah – from Gillian Read (ITJ)Ingredients: 1kg old or baking potatoes, peeled, soaked in cold water until needed; 1 onion, peeled; 25g plain flour (or fine matzah meal); 1 free-range egg, beaten; salt and freshly ground white pepper; olive or vegetable oil, for frying. Method: Finely grate the potatoes and onion and mix together. Place the grated potato and onion into a colander and squeeze out as much moisture as you can. Or roll up the potato and onion in a clean kitchen tea towel and wring well to extract the liquid. Mix the potato and onion with the flour, egg and salt and freshly ground white pepper. Heat the oil in a frying pan until moderately hot and then place heaped tablespoons of the mixture into the pan to shallow-fry. Lower the heat to medium, flatten each latke with the back of a spoon and fry for about five minutes on each side, turning over when the edges turn golden-brown. If the heat is too high, the latkes will become dark-brown on the outside before they are cooked inside. Remove the latkes from the pan and drain on brown paper bags (they absorb the oil, leave the latkes crisper and the latkes won’t stick to the paper). Serve the latkes hot with soured cream and apple sauce.Chanukah is this year from 6 December to 14 December. Enjoy your latkes!
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ParashatToldot: Isaac represents the ideal – the messianic world
This week’s Torah portion begins with the phrase, V’eileh toldot Yitzchak ben Avraham, “This is the line of Isaac son of Abraham” (Genesis 25:19), indicating that the text is now going to focus on Isaac, the second of the Patriarchs of our tradition.And, indeed, he figures prominently in the stories of this portion. However, he still seems to play a subordinate role to his father, Abraham, and his son, Jacob. In the stories of two of the major incidents of his life, the Akeidah (Genesis 22) and the blessing of his sons (Genesis 27) he is not even the central figure. Rabbi W. Gunther Plaut notes that “Of the three patriarchs, Isaac’s personality is the least clearly defined” and he is primarily “the bridge between Abraham and Jacob, the essential link in the chain of greatness“. While it is easy to overlook Isaac and his role in the biblical narrative, we can learn quite a lot from three aspects of his life that distinguished him from both his father and his son:- Isaac never leaves the Land of Israel
- he only has one wife and only fathers children with one woman
- his name is not changed.
What are we to make of these three differences between Isaac on the one hand and his father Abraham and son Jacob on the other? Abraham and Jacob seem to characterise the realities of this life: wandering from place to place with no place to call home; the need to reinvent oneself because of the challenges one faces; the difficulties of life when faced with realities. Abraham and Jacob represent this world, the challenges that we face as individuals and as a people, life in all of its messiness.Isaac, on the other hand, represents the ideal, the messianic world we strive to become: a person (or people) with a place to call home; the ability to be true to oneself (ourselves) and not need to reinvent oneself (ourselves) because of circumstances beyond our control; the ability to remain faithful and loyal to one person.In the midst of all the challenges of the Israelites in the ancient world, and in the midst of the all too real challenging stories of Abraham and Jacob, the Torah offers a glimpse of what it will be like some day when we have mastered the challenges we face to be able to live where we want to live and be true to who we are.Shabbat Shalom – Rabbi Adrian M Schell (Source: reformjudaism.org)Torah Reading for Shabbat Toldot: Genesis 25:19 -28:09 (Reading 25:19-26:6; Plaut p.173; Hertz p.93);Haftarah: Malachi 1:1-2:7 (Plaut p.191; Hertz p.102)The Torah Study with Rabbi Schell continues this Shabbat, 21 November at 08h45 (Rondavel).“The Prayers of our Siddur”– class with Rabbi Schell every Thursday from 18h00 to 19h30 (Foyer).Podcast of Rabbi Schell’s weekly Radio Sermons Tuesdays on Radio Today (10h30) or online: http://betdavid.podomatic.com/.
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“Charter of Compassion”
Last Tuesday I was invited to Radio Today to take part in a discussion about “Charter of Compassion” with Gillian Godsell and Archdeacon Michelle Pilet from the Anglican Church in Parkhurst. Conversation that inspired more about this subject, and I discovered some very interesting information.In February 2008 the TED prize was awarded to Karen Armstrong for her wish to create, launch, and propagate a global compassion movement based on the Golden Rule. The work with a group of significant global leaders to hone the language collected from thousands of contributors into what became the “Charter for Compassion,” launched on November 12, 2009.The principle of compassion lies at the heart of all religious, ethical and spiritual traditions, calling us always to treat all others as we wish to be treated ourselves. Compassion impels us to work tirelessly to alleviate the suffering of our fellow creatures, to dethrone ourselves from the centre of our world and put another there, and to honour the inviolable sanctity of every single human being, treating everybody, without exception, with absolute justice, equity and respect.It is also necessary in both public and private life to refrain consistently and empathically from inflicting pain. To act or speak violently out of spite, chauvinism, or self-interest, to impoverish, exploit or deny basic rights to anybody, and to incite hatred by denigrating others—even our enemies—is a denial of our common humanity. We acknowledge that we have failed to live compassionately and that some have even increased the sum of human misery in the name of religion.We therefore call upon all men, women and children to restore compassion to the centre of morality and religion ~ to return to the ancient principle that any interpretation of scripture that breeds violence, hatred or disdain is illegitimate ~ to ensure that youth are given accurate and respectful information about other traditions, religions and cultures ~ to encourage a positive appreciation of cultural and religious diversity ~ to cultivate an informed empathy with the suffering of all human beings—even those regarded as enemies.We urgently need to make compassion a clear, luminous and dynamic force in our polarized world. Rooted in a principled determination to transcend selfishness, compassion can break down political, dogmatic, ideological and religious boundaries. Born of our deep interdependence, compassion is essential to human relationships and to a fulfilled humanity. It is the path to enlightenment, and indispensable to the creation of a just economy and a peaceful global community.The podcast is http://jozi91072.podomatic.com/entry/2015-11-11T02_47_53-08_00Wishing you a peaceful weekend. Shabbat Shalom. Rabbi Julia Margolis -
Allow ourselves to take time and go for a check- up
There so many subjects that I could write about this week: 20 years since Itzhak Rabin was murdered, America’s main modern Orthodox rabbinical association voted last week to ban women clergy, the mitzvah day in the end of the month, the projects that ITJ class are doing, very exciting and great subjects to talk about, but I want to write about different issue.I had an opportunity to read an article from Israel by Shoshana Jaskoll and she talks about the breast cancer awareness. In her article she writes that the death rate among Israeli haredi women from breast cancer is 30% higher in the general population. This, despite the fact that the rate of haredi women diagnosed with breast cancer was 70% lower than secular women, according to various studies.In haredi society, speaking of breasts and other female body parts is immodest. So they aren’t spoken about. This means that haredi women have fewer breast exams, and mammograms are not routinely done, and therefore too many women do not learn that they are ill until they are dying.This is very disturbing information, as we are living in the 21 century and it shouldn’t be even an issue to discuss. Lately I have had to face many women who were diagnosed with different types of cancer, their families and their children. My very good friend’s mom is in a very serious condition of stage 4 cancer, because there were no signs… no one thought to go and check. We are always busy running around to do other very important things. We, as women and mothers simply do not allow ourselves to take time and go for a check- up. It has to change.Wishing you a peaceful weekend. Shabbat Shalom.Rabbi Julia Margolis