Have you asked yourself how life would be for you if you were born into a different time? Somewhere in the past or in the future? Would you be a different person? In this week’s Torah portion, as we read about Noach, we’re introduced to him as an “ish tzaddik tamim hayah bedorotav. He was a righteous man, he was blameless in his generation.” For the rabbis, this led to a great debate as to how righteous, how blameless he really was. Many commentators read this “in his generation” as if had Noach been born in another time, he might not have been that special person, suggesting that if Noach was born to a different generation, God wouldn’t have perhaps even noticed his righteousness. This leads into the comparison between Noach and Abraham that takes place contrasting these two biblical figures in the way that they behaved. Ultimately the rabbis seem to conclude that Abraham was the more righteous person and that’s why the covenant of the Jewish people started with him.But I think this misses the important point about saying “in his generation”. Noach was born in a generation which was so bad, so wicked, so evil that God decided to destroy the whole earth, but to save Noach, who was worthy of being described as tzaddik righteous and tamim blameless. Perhaps we should therefore elevate Noach even further, because in the situation in which he found himself, to be righteous and blameless was a very impressive state.Noah therefore comes as a reminder to each one of us, that it doesn’t matter how we would have behaved had we been born 50 years earlier, or how we would have behaved had we been born 50 years later, we’re born into the context in which we are born and we have to make the best of it, living our lives in a way which can be described as righteous. We don’t choose when we are born but we choose how we live our lives and what we do with that birth. In his context, Noach was the one man worthy of saving the world and for that, he was righteous then and we should still consider him righteous today.Shabbat Shalom – Rabbi Schell (Source: Rabbi Burkeman on Parashat Noach)Podcast of Rabbi Schell’s weekly Radio Sermons on Radio Today, follow http://betdavid.podomatic.com/.
Category: Torah
-
Parashat Noach: He was a righteous man
-
Sukkot and Simchat Torah
“You shall live in Sukkot seven days; all citizens of Israel shall live in Sukkot, in order that future generations may know that I made the Israelite people live in Sukkot when I brought them out of the land of Egypt.” (Leviticus 23:42-43)
SUKKOT: Sukkot is a harvest festival, but it is also a holiday that marks the Exodus from Egypt. Many of you may be thinking “isn’t Passover the holiday that marks the Exodus from Egypt?” And indeed it is. However, the story of the Exodus from Egypt is such a formative moment in the history of the Jewish people that there are many moments throughout the year and even on a daily basis during which we can commemorate this important event.Sukkot marks the Exodus from Egypt just as Passover does, but Sukkot marks it in a slightly different way. With Passover we are concerned with every aspect of the Exodus story, but with Sukkot we are specifically marking the journey from Egypt to the land of Israel, when the Jews travelled through the desert. We celebrate this journey on Sukkot and we re-enact it, by building and eating in the Sukkah, the little hut that becomes our temporary home during the holiday of Sukkot.Therefore, part of what Sukkot is really about is the journey. Not just the physical journey from Egypt to Israel, but a metaphorical journey, a spiritual journey. A journey to transform ourselves as people, to find where we need to be in life, to find what our goals in life should be, whether professional, spiritual, or family goals.SIMCHAT TORAH: We can all appreciate the dramatic moments in our lives. Pleasure and excitement can be found in glorious events and magnificent landscapes. Joy and celebration are easily experienced in times of grandiosity. But can we expect to discover anything of significance in the circles of daily life? During the “regular,” unspectacular moments, which occupy most of our lives, when nothing breath- taking is happening – does any of it matter? Does anybody care? Is anybody watching? We know how theawesome power of prayer can pierce the heavens and change destiny. But what about our simple, mundane activities?Simchat Torah gives us a wonderful hint to answer these questions. As life, also the Torah has many – let’s say – not so exciting parts that even seem to be boring if we look at them only as sole readings. But at large they form an astonishing text that is full of small and magnificent teachings. The unspectacular parts provide the context to the peaks. On Simchat Torah we celebrate the Torah in it’s whole, with it’s ups and downs. And so we must see our lives. At large, they are full of miracles, worth to be celebrated and enjoyed at every single moment. Chag Sameach – Happy Holiday! – Rabbi Adrian M Schell (Source: Rabbi David Kalb, mlc) Podcast of Rabbi Schell’s weekly Radio Sermons on Radio Today, follow http://betdavid.podomatic.com/. -
Yom Kippur and Sukkot are closely linked by the Book of Jonah
Our Jewish tradition says that immediately at the conclusion of Yom Kippur, one should occupy oneself with the mitzvah of building the sukkah. Typically, one engages in a symbolic act of sukkah building as a way of showing one’s enthusiasm to participate in this special mitzvah. Yet, the sukkah serves as far more than the symbol of Sukkot. The sukkah acts also a bridge between Yom Kippur and Sukkot, as the narrative of Jonah does.Toward the end of the narrative, the wayward prophet engages in the act of sukkah building. Having tried unsuccessfully to escape the word of God, Jonah ultimately delivers God’s message of repentance to the Ninevites. Much to the dismay of Jonah, his worst nightmare comes true as the Ninevites repent from their evil ways. From the king to the cattle, all don sackcloth and ashes as they engage in a seemingly genuine act of teshuvah (repentance).Angered by God’s merciful gesture in accepting their repentance and sparing Nineveh from destruction, Jonah takes God to task:“O Lord! Isn’t this just what I said when I was still in my own country? That is why I fled beforehand to Tarshish. For I know that You are a compassionate and gracious God, slow to anger, abounding in kindness, renouncing punishment. Please, Lord, take my life, for I would rather die than live” (Jonah 4:2–4).
Note well the repetition of “I” in this verse; for Jonah, it is all very selfishly about him and what he wants. Jonah cannot admit to the possibility of a “second chance,” so loyal is he to the notion of strict justice. Then demonstrating his resentment, Jonah relocates to the outskirts of the city, where he builds himself a sukkah. The ostensible purpose of this booth is to serve as an observation point – from which he will witness the utter annihilation of Nineveh and its inhabitants. Jonah, however, is woefully disappointed once again to discover that he has misread God’s intentions.While God repeatedly desires to teach Jonah a lesson about loving–kindness and in particular, caring for “the Other,” Jonah resists to the bitter end. Through the sailors (who attempt to row back to shore to save Jonah), the great fish (who spits Jonah out), the people and beasts of Nineveh (who repent and listen to Jonah’s message), and the infamous castor-oil plant (which provides shade for Jonah), God is working as a teacher of compassion; but Jonah fails all the time.Far from being exploited as an observation point, a sukkah is about God’s compassion. The building of this temporary home is wholly about recognising the fragility of life and the extent to which we are dependent on God’s loving–kindness, as the children of Israel were in the 40 years of wandering through the desert. And more than that, the sukkah is also about recognising our dependence not only on God, but also on our community. We, unlike Jonah, cannot be islands unto ourselves. We are obligated to open the doors of our sukkah to guests. Only by nurturing our feelings of compassion and welcoming guests to our home can we embrace the true meaning of the High Holy Days and of Sukkot. (Source: Rabbi Berkowitz)Gmar Chatimah Tovah ve–hag sameah, Rabbi Adrian M Schell The Torah Study Breakfast Shiur with Rabbi Schell continues this Shabbat, 19 September at 08.45.Podcast of Rabbi Schell’s weekly Radio Sermons on Radio Today, follow http://betdavid.podomatic.com/.
-
Parashat Nitzavim and Rosh HaShanah
„I call heaven and earth to witness against you this day that I have set before you life and death, the blessing and the curse; therefore choose life, so that you may live, you and your children.” – Deuteronomy 30:19One of the most profound statements in the Torah is found near the beginning of this week’s parasha. Moses tells the Israelites that heaven and earth bear witness that Moses has given the Israelites a choice. The ultimate choice. They can choose life or they can choose death. Then, in dramatic fashion, the people are instructed to choose life. Choose life! This is the essence of Judaism. Life is a gift, and we have to use it well. The life we are given is a life of choices. And we are instructed to make the choices that are the choices of life. It is so simple, yet so profound. Choose life means choose to live a life engaged in the world, and living a life of Torah, Jewish ethics and the pursuit of justice. Because, it is not just life, it is our way of life that counts.The verse of our last Torah reading before the High Holy Days is an example of the best of the Bible. Its dramatic overtones staking out the all-encompassing issues of the human experience. It is the highly visible signpost for our ways throughout the year and echoes the prayers of Rosh HaShanah and Yom Kippur that asks us about our choices of the last year. Have we chosen life all the time? Have we put ourselves in danger? Physically – spiritually? What is with others? Have we helped others on their way? How many stumbling blocks have we put in front of others, and how many have we put away? If we stand in front of the Great Judge, can we argue that our choices and deeds were the right ones? This self-analysis over the next 10 days will hopefully inspire us to refine our goals where needed and to make the right choices in the coming year.Chayim joins me in wishing you and your families a blessed New Year filled with love, peace, joy, health, prosperity and YiddishkeitMay you be inscribed and sealed for a good new year
Rabbi Adrian M Schell
The Torah Study Breakfast Shiur with Rabbi Schell continues on Shabbat, 19 September at 08.45.Podcast of Rabbi Schell’s weekly Radio Sermons on Radio Today, follow http://betdavid.podomatic.com/.Torah Reading for Shabbat Nitzavim and Rosh HaShanahShabbat Nitzavim: Deuteronomy 29:9-30:20Haftarah: Isaiah 61:10-63:091st day of Rosh HaShanah: Genesis 22.1-24 – Maftir Numeri 29.1-6Haftarah: Jeremiah 31.12nd day of Rosh HaShanah: Genesis 21.1-21 – Maftir Numeri 29.1-6Haftarah: Samuel 1
-
Parashat KiTavo: Embedding in the past
In Ki Tavo the Israelites are commanded to bring their first fruits as an offering: “When you come into the land that the Eternal your God is giving you for an inheritance and have taken possession of it and live in it, you shall take some of the first of all the fruit of the ground, which you harvest from your land that the Eternal your God is giving you, and you shall put it in a basket, and you shall go to the place that the Eternal your God will choose, to make his name to dwell there. And you shall go to the priest that shall be in those days and say to him, ‘I declare today to the Eternal your God that I have come into the land that the Eternal swore to our fathers to give us.’ Then the priest shall take the basket from your hand and set it down before the altar of the Eternal your God.”In this brief passage we see the past, present and future, as the text attempts, in its day, to secure the future by means of its being embedded in the past. It envisions a future in which the Israelites will have inherited the land promised to them by God. In a commentary on this portion, Nehama Leibowitz reminds us of the passage in the Haggadah that says that in every generation every Jew is obligated to see him or herself as if he or she personally had gone out of Egypt. Similarly, this passage concerning first fruits seeks to secure the future through attachment to a narrative about a shared past. It would not be enough for the Israelites of the future to complacently consider the land merely an inheritance from long dead ancestors. They would have to behave as, and therefore come to believe themselves to be, one with the very generation that had been so dramatically redeemed. Thus, the bringing of first fruits was not only a ritual of recollection but also of re-enactment.Only a few days separate us from the Days of Awe – they offer each and every one of us the possibility to review our past, to see where we are, and to create a vision for the future. By doing so, we make sure that our decisions and acts are based on solid ground, and are strong enough to carry us into the next year. Shabbat Shalom – Rabbi Adrian M Schell (Source: Cantor Gershon Silins, Ki Tavo)The prayers of the High Holy Days – Workshop. The first session will be this Thursday,3 September @ 18.00 in the Rondavel. This study session is open for all. Please bring your Machzorim.The Torah Study Breakfast Shiur with Rabbi Schell continues on Shabbat, 05 September at 08.45.Podcast of Rabbi Schell’s weekly Radio Sermons on Radio Today, follow http://betdavid.podomatic.com/.
Torah Reading for Shabbat Ki Tavo:Deuteronomy 26:1-29:8 (Reading: 26:1-27:5 – Plaut p.1350; Hertz p.859)Haftarah: Isaiah 60:1-22 (Plaut 1368; Hertz p.874)
-
Parashat Re’eh: Freedom and Responsibilities
Our weekly Torah portion is “Re’eh”: “Behold, I set before you this day a blessing and a curse. The blessing; if ye shall hearken unto the commandments of the LORD your God, which I command you this day – And the curse; if ye shall not hearken unto the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.”( Deuteronomy, 11:26- 28)The nineteenth century Rabbi Samson Raphael Hirsch, emphasises this word “Behold” saying: This is not a teaching that must be taken because of the belief in someone’s special competence; This – his appeal to you, is based on what he had seen himself … you have come to the clear conclusion that G-d handed you, your future in your hands – and thereafter that it turned into a blessing or a curse – by the teachings transmitted to you through Moses.Jewish teachings are the doctrine of free choice, and the responsibility for the consequences of those life choice(s). Life can be a blessing or a curse, but this can only be determined by a human-being.In chapter 12 verse 8 there is a wonderful phrase: “Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes;” The real question is then; what is this free will, granted to each of us?It would be remiss not to observe here, that our practical choice(s) in terms of our action(s) and our behaviour in everyday life, are due to just such a “rudimentary” understanding. As an example: We allow ourselves to raise our voices in conversation, hurt and humiliate people around us, ignore the feelings of another close to us, and further to be absolutely confident in our right “freedom” to do so. We need to realise that the freedom that was given to us, not only has boundaries, and very definite responsibilities – but has repercussions attached directly to it – for every action there is an equal and opposite reaction.Our right “free will” needs to be balanced in many cases with the right of another human being, our confidence coexists with confidence of those who are close to us. Indeed G-d has given us the freedom and wisdom to understand this! We also hear so often the two points of view; on the one hand “free will,” and on the other, to use a common phrase, that which is “basheret.” These are often spoken about as if things can only be ordered by the creator with one or the other being in place – either or?But what if both these points of view could coexist, so to speak. In the sense that when we (as human beings) observe something, we do so from a relative point of view and (based on this view) we have the free will to make our choice. While from an absolute point of view, perhaps things as the mind of G-d sees them, sees the globe right around the outside, and right through the inside (seen simultaneously from All points) as it were, then such potential outcomes are simply known “basheret” to the infinite observer – both relative (free will) and absolute (basheret) can then as such coexist – think about it…Shabbat Shalom. Rabbi Julia Margolis -
Parashat Ki Teitzei: A fall back upon for wisdom and guidance.
Our parashah this week, “Ki Teitzei”, offers us yet another opportunity to be inspired by Moses’ review of what God demands of our ancestors in order that they fulfil their national destiny to become a holy people, a Godly people. This parashah is distinguished as delineating the largest concentration of commandments of any portion; 74 out of the traditional 613 commandments are found in it. Moses reiterates for the people of Israel how this set of laws shall shape the ethical fibre of their lives: laws dealing primarily with domestic life and yet including prescriptions about the treatment of war prisoners, animals, debtors, criminals and workers.The coincidence of Parashat Ki Teitzei, always coming as it does in proximity to the High Holy Days, challenges us to evaluate the world in a new way. During the month of Elul, we are given an opportunity to prepare ourselves for the New Year ahead. It is a chance for introspection, personal growth, and a heightened spirituality, during which we review our purpose, our relationships with one another, and our connection to God, to Israel, and to our world.As we continue to struggle with the myriad of our daily decisions about how to act with kindness and decency, we are strengthened, indeed inspired by a continuum of three and half millennia of Jewish historical experience to fall back upon for wisdom and guidance. Let’s use this coming days to its best advantage and judge ourselves and others for who we authentically are, without pretence, excuse, or rationale. Our parashah teaches us, “You must have completely honest weights and completely honest measures if you are to endure long on the soil that God is giving you” (25:15). If we can measure ourselves as God measures us, as a loving parent and guardian, we will certainly emerge renewed, regenerated and ready to take on every situation we encounter in the New Year with confidence and a revitalised faith in who we are and who we can become. – Rabbi Adrian M Schell (Source: Rabbi Klein-Katz; Ki Teitzei)The Torah Study Breakfast Shiur with Rabbi Schell continues on Shabbat, 29 August at 08.45. Podcast of Rabbi Schell’s weekly Radio Sermons on Radio Today, follow http://betdavid.podomatic.com/.Torah Reading for Shabbat Ki Teitzei Deuteronomy 21:10-25:19 (Reading: 24:20-25:19 – Plaut p.1333; Hertz p.853) Haftarah: Isaiah 54:1-10 (Plaut 1345; Hertz p.857) -
The pursuit of justice is critical and of central concern for any society
The pursuit of justice is one of the most frequently repeated concerns, and not only of the Torah, but of Jewish tradition. Any society, so 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 originated 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 imbedded 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)The prayers of the High Holy Days – Workshop on two evenings. On 27 August and 3 September @ 18.00 in the Rondavel. Just before the High Holy Days Rabbi Schell invites you to dive into the liturgy of the High Holy Days and to learn more about the history and ideas of these wonderful prayers – a special opportunity to prepare yourselves for Rosh Hashanah and Yom Kippur. This study session is open for all. Please bring your Machzorim (Gates of Repentance High Holy Day prayer books).The Torah Study Breakfast Shiur with Rabbi Schell continues on Shabbat, 29 August at 08.45.Podcast of Rabbi Schell’s weekly Radio Sermons on Radio Today, follow http://betdavid.podomatic.com/.Torah Reading for Shabbat ShoftimDeuteronomy 16:18-21:9 (Reading: 20.4-21.9 – Plaut p.1302; Hertz p.831)Haftarah: Isaiah 51:1-52:12 (Plaut 1316; Hertz p.835) -
Parashat Re’eh: We should preoccupy ourselves with what is right in front of us
Our Torah reading for this week is found in the middle section of Moses’ parting sermons to the Israelites before his death and their entry into Canaan. In the opening readings of the Book of Deuteronomy, Moses has concerned himself with a fundamental review of the journey to the Promised Land. His sermons are filled with criticism of the disloyalty the People displayed to God throughout their journey through the Sinai wilderness, and the many times Moses had to plead with God not to destroy them because of their lack of trust in Him and their tardiness in demonstrating their commitment to embrace His commands. When we arrive at the opening verse of our parashat Re’eh, behold or look, it appears that Moses is pausing before continuing his discourse to the people. He presents himself as God’s messenger and says: “Behold I place before you blessing and curse.”There is a special significance in Moses’ turning from reflection on the people’s past to the present generation of the people standing in front of him. “Look” he tells the People of Israel: “you do not need to look to the past to find out what your responsibility is. It is placed here right in front of you! It is down to each of us today to prevent the society we are part of sliding into becoming accursed; it is down to each of us today to turn it instead into a source of blessing.”Our parashah, is read in the slow build up to the Yamim Nora’im, the High Holidays with the New Year and the Day of Atonement, during the concluding weeks of the Jewish year. There is a parallel between the People of Israel preparing for their entry to a new, enticing land with hope but also anxiety about what to expect, and our own annual preparation for the arrival of the New Year with a mixture of hope and uncertainty about what that New Year might bring.What parashat Re’eh teaches is possibly the most important perception we take with us into the Yamim Nora’im. The best that we can bring into our Rosh Hashanah services and prayers is not to dwell on what shaped the year now ending, nor on what the future might bring. Rather, we should preoccupy ourselves with what is “right in front of us”. We should focus on what we personally can achieve today in “turning into blessing” the life we share with our loved ones, family, friends, colleagues, fellow Jews, and all humanity.This coming Saturday and Sunday is the beginning of the last month of the current Jewish year 5775. May it be a good month for us, may it be a month that brings us closer, closer to our community and to God.– Rabbi Adrian M Schell (Source: Fields, Parashat Re’eh)Torah Reading for Shabbat Re’eh – Rosh Chodesh ElulDeuteronomy 11.26 – 16:17 (Reading: 15:19-16:17 – Plaut p.1272; Hertz p.814)Haftarah: Isaiah 54:11-55:5 (Plaut 1290; Hertz p.818)The Torah Study Breakfast Shiur with Rabbi Schell continues on Shabbat, 29 August at 08.45.Podcast of Rabbi Schell’s weekly Radio Sermons on Radio Today, follow http://betdavid.podomatic.com/. -
Parashat Ekev
Deuteronomy 7.12 – 11.25 Haftarah: Isaiah 49:14-51:3
Parashat Ekev continues the speeches of Moses to the Israelites. He tells them, if they maintain their covenant with God by observing all the commandments, God will make them fruitful and victorious over their enemies. Reminding them of their 40 years of wandering in the wilderness, Moses tells them: “God subjected you to the hardship of hunger … then gave your manna … in order to teach you that human beings do not live on bread alone.“ He then wants them that after settling in the land and enjoying its fruits, they should not arrogantly assume: “My own power and the might of my own hand have one this wealth for me.” Nor, continues Moses, should they conclude that it is for their virtue that God allows them to defeat their enemies and conquered their land. Rather, it is punishment of the inhabitants for idolatry, and it is god’s fulfilment of the covenant made with Abraham Isaac and Jacob.Moses raises important ethical considerations in this speech. Recalling the difficult years of wandering through the desert, he tells them that God has tested them with hunger, long days of hot sun, and long cold nights. The years were filled with harsh trials. Moses, however, does not focus only on the past. He worries about the future. He foresees a time when the Israelites will be comfortable, prosperous, and secure in the land. They will have defeated their enemies and will be enjoying flourishing economy. He wonders what the state of being spiritual health will be in such a future time of victory and abundance.Modern commentator Nachama Leibowitz points out that Moses’ observations focus on the tendency of human arrogance and the resulting danger in forgetting human reliance upon God. In blindness, she writes, human beings tend to detect the guiding hand of God only when it is visible in miracles. They fail to see the hidden miracles performed for them continually, even when the world around them … seems to be going on as usual. Moses’s words are against such blindness.Nearly all the commentators of Moses words see in them a significant lesson. They single out arrogance and pride is dangers that lead to moral insensitivity, corruption, and the denial of God.Moses is suggesting that the anti-dot for arrogance is both gratitude and the power of recollection. Rabbis have extended his view, concluding that the appreciation of history puts all human accomplishments into perspective. It roots us in gratitude and a sense of obligation for the gifts of God. – Rabbi Adrian M Schell (Source: Harvey Fields, Torah commentary)Podcast of Rabbi Schell’s Radio Sermons on Radio Today, follow http://betdavid.podomatic.com/.
