Category: Rabbinic Thoughts (Page 4 of 30)

How can I help?

October 31, 2019 / / 0 Comments

Our Torah Portion “Noach” reports twice on the downfall of humanity in the eyes of God. In the response to the first, God sends the waters of the flood, which erases all life on earth and God’s answer to the second, the building of the Tower of Bavel, is the dispersion of all humanity to all corners of the earth and the diffusion of language. Both are radical answers to human weakness.

Only with Abraham and later with Moses and the Israelites God opens a different path, away from destruction and punishment, towards a process of learning and self-improvement. God offers help and guidance in form of the Torah and all subsequent teachings of our tradition. Moreover, God becomes a role model for us when looking at each other. Instead of searching for flaws and shortcomings and how we can castigate our neighbour, we should ask the question:

How can I help? How can we make things better?

Shabbat Shalom – Rabbi Schell

 

A first thought for 5780 – Shabbat Shuvah

October 3, 2019 / / 0 Comments

This Shabbat is Shabbat Shuvah, the Shabbat that falls between Rosh HaShanah and Yom Kippur. Our tradition teaches that the gates of repentance are always open, and we are constantly reminded that it is never too late to change one’s ways and start anew. The haftarah for this Shabbat begins, “Shuvah Yisrael…” (Return, O Israel…). (Hosea 14:2)

That idea of returning, or turning to a different path, permeates the season. What’s significant, perhaps, is not that we are repeatedly given  opportunities to change, but that we need them. None of us is perfect,  there’s always room for improvement. What this Shabbat and Yom Kippur reminds us is that not only can we always return, but also forces us to ask ourselves why we aren’t starting right now. If it’s never too late to begin, it’s also never too early to start.

In my sermon on Rosh HaShanah, I shared with you my thoughts on having hope and feeling gratitude, especially in moments that are difficult for us. Yom Kippur with its laws and regulations to fast and “atone“ is too often understood as a burden, but actually, Yom Kippur is a happy day, reassuring us that the above mentioned change is possible and that God is with us every single moment of our lives. God is stretching out God‘s hand on Yom Kippur, awaiting us at the open gates.

May you all be sealed in the book of life, rewarded for your honesty towards yourself and God. May you gain strength from Yom Kippur to master the tasks that await you in the coming year. May you feel God’s Presence within you always, and never lose faith and trust in God and God‘s people.

Gmar chatima tova!

—Rabbi Adrian M Schell

 

Rabbi’s greetings for the New Year

September 26, 2019 / / 0 Comments

My dear friends,
dear congregants,
guests and visitors,

Chayim and I send you heartfelt greetings for a blessed Shanah Tovah u’Metukah, a year of goodness and sweet experiences!

How deeply embedded in our hearts are the many fine memories of the services we observed together, the simches we celebrated, the joys and sorrows we shared, the hospitality you provided us, the personal stories you entrusted to us and the hopes and dreams we prayed would be realised in the past year!

Bet David enshrines kedushah, something very holy, in the way everyone is welcomed, and is embraced. The feeling of kehilah (community) permeates every gathering. The values of Torah are found in the many ways you and your families live as Jews and contribute to our shared aim to repair the world (Tikkun Olam).

May 5780 bring more of those simches and less sorrow, more beauty and more fullfilled dreams.

May you go from strength to strength with blessing!

L‘shanah tovah tikatevu—

For a good New Year
Rabbi Adrian and Chayim Schell

 

A final thought for 5779

September 26, 2019 / / 0 Comments

For the last Shabbat in 5779, our Torah comes with one of the readings I love most in the entire year. In parashat Nitzavim we find the following directive: “I have set before you life and death, the blessing and the curse. You shall choose life.”

But, what does it mean to choose life? It’s not as if we need to be told to live.  Rather, God is telling us that by choosing to follow God’s ways, we are choosing a good life. A blessed life. But this brings us to the age-old question “Why do the wicked prosper?” Why do we see evil people enjoying success in this world while good people struggle?

One of the classic answers is that while evil people may seem to be living it up in this world, they will suffer in the next, while the righteous will receive their reward in the world to come. Earthly pleasures are finite, but spiritual pleasures are infinite. The problem with this answer is that many of us haven’t got the patience to wait for the world to come and see if this is really true. Our struggles are now, and we want relief now.

But maybe the answer isn’t some logical discourse, but a shift in perspective.  A wonderful teaching by our sages says: “Good life is defined not by what you get, but by what you give.” When you look at life this way, the question disappears. It becomes almost irrelevant. No matter how little I have, there is always something I can do—some way I can reach out. By the same token, a life defined by how much you get can never satisfy. No matter how much you have, you always want more and more.

In order to be able to “choose life,” we need to be able to see it—to recognise it as life. This is what the Torah’s command gives us. It’s not really a directive. The point isn’t to tell us what to do, but to show us—to help us hold on to the perspective, to help us see how much more there is to life than we often see at the first moment.

For this Shabbat and these High Holy Days, it is my hope that we will find ways to see so that we can choose the right path for us, our families and society.

Shabbat Shalom and a good start into the New Year

Rabbi Adrian M Schell (Source: Rabbi Shuchat)

 

Indifference to our world is intolerable, unethical and it breaches our morality

September 19, 2019 / / 0 Comments

Chaverim,

In this week’s column I’d like to share with you an excerpt from my sermon I delivered last Friday. The sermon was about the powerful dictum of Parashat KiTeitzei, wich asks us not to remain indifferent — “Lo tuchal le’hitalem“.

Lo tuchal le’hitalem – you shall not remain indifferent – it is an in-your-face moral and ethical requirement, taking us further into our humanity, reminding us that however practical Judaism is, however much a religion of doing, the doing is based on our shared humanity, our striving to reach a fuller and richer knowledge of our Source. Judaism is not only about what one does and doesn’t do. It is more than what       rituals one keeps, or at what time one separates Shabbat from the rest of the week. It isn’t lived only on a spiritual plane nor exclusively in the material world but it is rooted in the ethical and the moral.

Of course, I mention this imperative of the Torah in the light of the political discussions we have in South Africa currently. The despicable acts towards women, the xenophobic attacks, the general outlook on the value of a human life that seems to become less and less of value to many – all this needs our attention.  We cannot pretend not to see what is happening. We cannot hide ourselves or be indifferent to our surroundings, however inconvenient it might be and we have to respond to them – because it is a essentially Jewish requirement.

Lo tuchal lehitalem- you shall not hide yourself; you shall not be indifferent.  We are not permitted to look the other way, to continue with our lives as routinely as before. Hiding the truth from ourselves and not acting to help others is a direct prohibition..

May we all, in the final days of this current Jewish year find ways to bring holiness into this—our—world, by stepping out of our comfort zone and into actions of meaning.

Shabbat Shalom
Rabbi Adrian M Schell 

 

Please help us – so that we can help others

September 13, 2019 / / 0 Comments

You shall not deduct interest from loans to your countryman, whether in money or food or anything else that can be deducted as interest. ” (Deuteronomy 23:20)

Chaverim,

The Torah portion, Ki Teitzei, prescribes a great act of tzedakah. The idea that we ought to assist our brethren in reduced circumstances with timely, interest-free loans so that they may maintain themselves through their own work, without resorting to the acceptance of alms, is surely a utopian ideal. Economies don’t generally operate without the taking of interest. But the laws of the Torah were designed to protect the hungry from starvation and the disenfranchised from being reduced to utter want. Judaism demands that we move against the weakness of our natures and strive to lift ourselves above our baser impulses. Our tradition’s singular commitment to justice tempered with mercy has been the backbone of the well-being of so many for generations.

There are only  three more weeks left before the High Holy Days and it is good practice at this time of the year to look out for the well being of our fellow Jews, neighbours and ourselves. Perhaps it is our liturgy that reminds us how fragile life is and how easily one can loose literally everything in life—but hopefully not the support of one’s congregation.

Therefore, I appeal to you to help us at Bet David, so that we can help others. We have at Bet David a Discretionary Fund which is handled by me, and I promise you that the money from this fund is only used to help individuals when they need us, following the aims and ideals of our tradition and the Torah.

Not to forget Kehillah, our sisterhood who has helped so many over the years that it is beyond words and counting. This is often done behind the scenes and has brought immense relief to individuals and families. Everyone who has helped in the past has contributed to their outstanding work.

And finally, Bet David itself also needs your financial support. The infrastructure that we offer is more than a house of worship. Thanks to your support, Bet David offers assistance and help to those in need and at times of great difficulties.

Please consider a donation to Bet David before the High Holy Days. Any contribution will make a difference. Thank you from the bottom of my heart.

– Rabbi Adrian M Schell 

Parashat Re’eh: Justice, Justice shall you pursue!

September 5, 2019 / / 0 Comments

Chaverim,

The pursuit of justice is one of the most frequently repeated concerns, and not only of the Torah, but of Jewish tradition. The teaching is to pursue justice in dealing with social, political, and international matters.  In addition, Jewish tradition teaches, “speak up for those who are silent, for the rights of the unfortunate. Speak out, judge justly, champion the poor and the needy.”

Several commentators ask the question: Why does Moses repeat the word Tzedek, or “justice,” in his statement: “justice, justice shall you pursue, that you may thrive and occupy the land that Adonai your God is giving you?” – Pointing out that the commandment could stand without the repetition since the Torah does not often repeat words, interpreters offer a number of explanations: Some say that by repeating the word Tzedek Moses underscores the importance of pursuing justice as a means of community survival. Others argue that the term is repeated to convey the idea that the pursuit of justice is not only the responsibility of government, of judges within the society, but also an imperative for each individual.  This may have been what Rabbi Acha meant when he quoted Rabbi Tanchum, who said, “though a person may be a scholar of Torah and a teacher of greater renown, careful in observing all the ritual commandments, if such a person is able to protest wrongdoing neglects to do so, he is to be considered cursed.” Or in the words of Rabbi Chijah: “if a person is neither a scholar, nor a teacher, nor known for observing all the ritual commandments, but stays up to protest against evil, such a person is called a blessing.”

For rabbinic interpreters the pursuit of justice in society was paramount.

Correcting the evils perpetrated by human beings was considered the highest ethical priority.  Moses’ repetition of “justice, justice” was understood to mean: “don’t be satisfied with observing wrongdoing. Stand up and protest against it!” Obviously, the pursuit of justice is critical and of central concern for any society.  Within the Bible and embedded within rabbinic commentary, the
accomplishment of justice is a requisite for truth in peace.  We are commanded to pursue justice because no human community can survive without it.

– Rabbi Adrian M Schell 

(Source: Fields, Parashat Re’eh)

Parashat Eikev: Cut away the foreskin of your hearts

August 22, 2019 / / 0 Comments

Chaverim,

See, the heavens and the heaven’s heavens belong to Adonai your God, the earth and everything on it. Yet Adonai fell in love with your ancestors and God chose you, their descendants, from all peoples, just as today. So, cut away the foreskin of your hearts and stiffen your necks no more. (Parashat Eikev, Dtn 10:14-16)

The reference to cutting the “foreskin of your hearts” is dramatic, maybe even wince inducing. It is an uncomfortable metaphor for us, and it is meant to be so. Tradition understands this Torah term generally as a call to fast, for example on Yom Kippur, but it is much more than that. There is a notion that we should feel uncomfortable about our reluctance to appreciate life’s gifts we have received, such as jobs, health, food, family and so much more.

With beautiful words, the Torah reminds us that we live in a universe that is wondrous beyond our ken. (What on earth are “the heaven’s heavens”? It can only mean something that is a mystery to our feeble understanding.) Yet, despite our seeming insignificance in this vast reality, we have been given gifts of immeasurable love—life and earth, thoughts and feelings. We should live in perpetual gratitude. So, why do we forget so easily? Why do we dull our minds to the miracles around us and within us?

Moses pleads with us to remember. He extols us to cut away the barrier that stifles our awareness. We are meant to be reminded, uncomfortable as it may be, of the fact that we are made of vulnerable flesh and blood … but we are so much more. We are feeble creatures that, yet, can be joined in covenant with God. We are temporary and transient, yet we can be in dialogue with eternity.

It is five weeks until we will welcome the New Year. May those five weeks be blessed with a deeper understanding of who we are and how lucky we are to have God in our lives.

Wishing you all a wonderful Shabbat.

– Rabbi Adrian M Schell (Source: Jeff Goldwasser )

Parashat Va’etchanan: Listen O Yisrael

August 19, 2019 / / 0 Comments

Chaverim,
Moses looks at the Promised Land by the banks of the river Jordan, and continues his final speech to the Israelites before he dies. He pleads with God to allow him to enter the Land of Israel, but he is refused. Once again Moses stresses to the Israelites the importance of keeping God’s commandments when they enter the land of Israel, repeating the “Ten Commandments” and uttering the Shema and Ve-ahavta. Finally, Moses informs the Israelites that they are God’s chosen and treasured people who will be loved by God if they remain loyal to God’s covenant.

The Shema may not be the most important prayer in our liturgy, but it is certainly one of the contenders, and for many people it is the prayer which they always remember. Taken from the Torah, the first paragraph (less the second line – baruch shem kevod malchuto leolam va’ed) appears as part of this week’s portion. While we often focus on the words and meaning of the Shema, it is interesting to look at it in its original context in our Torah and outside of the service.

There it appears in relation to the Promised Land, and “our” well-being in the land, after we have entered it. But on a symbolic level it represents a quest for a place of promise, aspiration and hope. In this way the Promised Land represents an idealised situation for which we strive rather than a specific geographic location, and in this regard the Shema may therefore be seen as a five-point blueprint for reaching the Promised Land.

The first requirement of the Shema is to love God, we need to be in a relationship with something greater than ourselves. This is then followed by the need for education, teaching the next generation, our children. And no opportunity for education should ever be missed; when we’re sitting in our homes, walking on the streets, lying down or rising up – all of these are opportunities. Then these values must be taken and made a part of our very being, bound to our heads as the place of thought and our arms as the place of action. Finally we need to make these values a part of the homes which we build, inscribing them on our doors and at our gates.

Seen in this light the Shema is not just a piece of Torah, not just a prayer in our liturgy. It is also an action plan for how we might achieve the Promised Land today.

Wishing you all a wonderful Shabbat, and to those attending Limmud a great weekend of learning.

– Rabbi Adrian M Schell (based on a text by Rabbi Danny Burkeman)

Devarim: A story is a powerful instrument for overcoming despair

August 9, 2019 / / 0 Comments

Chaverim,

In the first portion of the Book of Deuteronomy, Moses begins a series of farewell addresses to the Israelites. The task before Moses is an enormous one; he wants to remind the Israelites of what came before—interpreted now through his perspective—and he wants to give them a vision for the future. He is entirely aware that the way he structures time in his presentation is extremely important in passing on the faith. He must help the Israelites place all they have experienced, all they expect to experience and all they will actually experience within the framework of a story—the story of God’s relationship with them.

Like a parent parting from his adult children, Moses knows that things will not always be easy for them. How can he forewarn them of the difficulties ahead without destroying their faith? The only tool Moses has at this moment is story, but story is a powerful instrument for overcoming despair, unifying a people and offering hope.

Just like Moses, we pass on the tale of our people— our story—to our children. And the generations before us have passed it along so that in every time and location—and at every trial—we have the story of our people and our relationship with God to help us make sense of what we must face and to give us the strength to do that.

When we try to enter into the full experience of D’varim , we think of the many forces that have shaped our own children and how we hope our values will be predominant. The frightening moment comes when we realise we have said all we can say. Now we must bless and release. We turn back to our portion and find that Moses is ahead of us showing us how: “Do not fear them, for it is the Eternal your God who will battle for you”. It is not up to us to complete the task, and so, with trust that we have made a good beginning, we and Moses bless and release.

– Rabbi Adrian M Schell (Source: Dr. Carol Ochs)

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