WEEK OF 24 MAY 2018

Summary: The Book of Numbers, fourth of the Five Books of Moses, spans the 40 years in which Bnei Yisrael wandered in the wilderness.

Naso, the 2nd parasha in the Book, is the longest single parasha in the Torah, covering Chapters 4:21-7:89. It includes; priestly duties of carrying the Mishkan and a census (8,580), camp purification ritual, restitution for wrongs committed, treatment of a wife accused of unfaithfulness (Sotah), the vows of a Nazir, the Priestly Blessing, and identical gifts brought by the Princes of the 12 Tribes during the consecration of the Mishkan.

Comment: In this week’s Parasha, Naso, the Torah lists the 3 verses recited by Kohanim to bless the nation. There are 15 words in total, with the last word being Shalom (peace)!

The Ben Ish Hai (Baghdad 1835-1909) points out there are 14 digits in a human hand – each finger having 3 digits and the thumb having 2, adding up to 14 – leaving the word Shalom unrepresented. To remedy this, we have the custom of using a cup of wine to sanctify special occasions such as Shabbat & Yom Tob (Festivals), Wedding Ceremonies, Brit Milah (Circumcision) and Birkat haMazon (Grace after Meals).

He also mentions it was the custom in his time to eat only two meals a day, breakfast and dinner, except on Shabbat when 3 meals were consumed. Thus, during the six days of the week a person could enjoy 12 meals and on Shabbat 3 more, making a total of 15. In this case, Seudah Shilishi became the 15th meal, completing the corresponding idea of Shalom. For both reasons above, we offer people the greeting ‘Shabbat Shalom’!

This week we especially encourage our readers who are Kohanim to attend synagogue. If you come to Rambam Sephardi you’ll also have the pleasure of blessing our community, as we do Birkat Kohanim every Shabbat.

26 MAY 2018 – GUEST SPEAKER ANTHONY ORKIN
Please join us on Shabbat when guest speaker Anthony Orkin from Campaign Against Antisemitism will address our community at the end of services.

FRA/IJPR ANTISEMITISM SURVEY
REMINDER: You will by now have seen the pan-European survey request being circulated in the Jewish press. It’s being carried out by the European Union Agency for Fundamental Rights with the Institute for Jewish Policy Research and Maccabi GB. If you haven’t already taken time to fill in your response, we urge you to do so. Click the link here to participate.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 72 is dedicated to Solomon. It is presumed to have been written by his father David when designating Solomon his successor, just before David’s demise (See I Kings 1:30).

At 20 verses it is slightly longer than average. This Psalm spells out the qualities of G-d’s ideal king. The Divinely-inspired monarch must not act for his own glory but to bring people to the worship of G-d and the fulfilment of mitsvot.

It follows 3 themes: a short prayer for a smooth succession, a prediction of Solomon’s extensive reign, and on offer of blessings to the G-d of Israel.

לִשְׁלֹמֹה: אֱ-לֹהִים–מִשְׁפָּטֶיךָ, לְמֶלֶךְ תֵּן; וְצִדְקָתְךָ לְבֶן-מֶלֶךְ. Of Solomon. O G-d give to the king Your judgments, and Your righteousness to the king’s son. (Psalms 72:1)

There is an understanding in the Babylonian Talmud that this Psalm also has a messianic connotation. The ideal Jewish king is one who champions the needs of the poor, the weak and the oppressed on the basis that a nation’s long-term stability and happiness is dependent on having justice as its foundation. The assumption is that peace will reign over the world when there is righteousness, not corruption.

יִשְׁפֹּט, עֲנִיֵּי-עָם–יוֹשִׁיעַ, לִבְנֵי אֶבְיוֹן; וִידַכֵּא עוֹשֵׁק. May he judge the poor of the people, and save the children of the needy, and crush the oppressor. (Psalms 72:4)

יִפְרַח-בְּיָמָיו צַדִּיק; וְרֹב שָׁלוֹם, עַד-בְּלִי יָרֵחַ. In his days let the righteous flourish, and there be an abundance of peace, till the moon be no more. (Psalms 72:7)

In his success, the ideal king’s rule will extend throughout the known world. Ancient nations as far flung as Arabia and Ethiopia will perceive his wisdom and voluntarily wish to be in alliance; even nomadic tribes that ordinarily resent any system of government. All will benefit from the material success that results. The Psalm also hopes for continuity of reign in the king’s family line.

מַלְכֵי תַרְשִׁישׁ וְאִיִּים, מִנְחָה יָשִׁיבוּ; מַלְכֵי שְׁבָא וּסְבָא, אֶשְׁכָּר יַקְרִיבוּ. The kings of Tarshish and of the isles shall render tribute; the kings of Sheba and Seba shall offer gifts. (Psalms 72:10)

וִיחִי– וְיִתֶּן-לוֹ, מִזְּהַב שְׁבָא: וְיִתְפַּלֵּל בַּעֲדוֹ תָמִיד; כָּל-הַיּוֹם, יְבָרְכֶנְהוּ. So they may live and he may give them of the gold of Sheba; that they may pray for him continually, yea, bless him all the day. (Psalms 72:15)

יְהִי שְׁמוֹ, לְעוֹלָם– לִפְנֵי-שֶׁמֶשׁ, ינין (יִנּוֹן) שְׁמוֹ: וְיִתְבָּרְכוּ בוֹ; כָּל-גּוֹיִם יְאַשְּׁרוּהוּ. May his name endure for ever; may his name be continued as long as the sun; may men also bless themselves by him; may all nations call him happy. (Psalms 72:17)

Psalm 72 closes the 2^nd book in the division that sees the Psalms divided into 5 books. Psalm 41, which completed the 1^st book, also ends with this liturgical formula praising G-d.

Curiously, the last verse signals the end of the words of King David, raising the question ‘who authored the remainder of the Book of Psalms?’

Rashi answers that this Chapter is out of order chronologically, and that it was actually the last to be written by David. Rabbi SR Hirsch suggests that when the ideal king succeeds to empower people throughout the world to live a righteous life, the goal of David’s prayers will have been achieved.

וּבָרוּךְ, שֵׁם כְּבוֹדוֹ– לְעוֹלָם:וְיִמָּלֵא כְבוֹדוֹ, אֶת-כֹּל הָאָרֶץ– אָמֵן וְאָמֵן. And blessed be His glorious name for ever; and let the whole earth be filled with His glory. Amen, and Amen. (Psalms 72:19)

כָּלּוּ תְפִלּוֹת– דָּוִד, בֶּן-יִשָׁי. This ends the prayers of David the son of Jesse. (Psalms 72:20)

HAPPENINGS THIS WEEK: It was deeply heartening to see that more than 1,500 people turned out to the Enough is Enough rally in front of the Houses of Parliament earlier this week. Well done to the Board of Deputies and Jewish Leadership Council for organising on short notice a campaign that hopefully will begin to address nearly 2 years of complaints of antisemitism in the UK Labour Party!

TRANSITION AHEAD FOR RAMBAM
After 7 1/2 years leading the Rambam Sephardi community, we regret to announce that Rabbi Jeff Berger will, in the coming months, be stepping back from the day-to-day running of the community. The search for a suitable replacement is getting underway. The Board and community are thankful for the tireless work of both Rabbi Jeff & Michie in establishing the community and in helping us grow to the level we’ve achieved.

RSS PREPARATIONS FOR PESAH
Many thanks to the brave few who helped clean the hamets from our storage room at Yavneh College, including: Ori, Emil, Lisa, Joey, Danielle, Leo, Coby, Justin & Michie. Photos of the tidied up room can be found here & here.

Heartfelt thanks to all who contributed anonymously to our Pesah Assistance Fund. We’re happy to inform that the sum raised was higher than last year and is already being distributed.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 71 is unattributed (beginning without superscription) and largely written in the first person singular. Known as a Prayer in Old Age, it reflects the life of someone who has experienced much suffering and is still threatened by enemies.

At 24 verses, it is longer than average and almost neatly divides into 2 portions. The first half focuses on prayers and supplications to G-d, while the second concerns praises of gratitude to the Almighty.

Psalm 71 contains the following themes: 1) that G-d deliver and save him, not cast him off in old age nor be far away, 2) that his enemies be put to shame and that G-d continue to rescue him, and 3) that G-d be praised as the Rock of his youth, the support of his adult life, and the hope of future generations, to whom he will continue to give everlasting thanks.

בְּךָ-יְ-הוָה חָסִיתִי; אַל-אֵבוֹשָׁה לְעוֹלָם. In You, O LORD, have I taken refuge; let me never be ashamed. (Psalms 71:1)

אֱ-לֹהַי–פַּלְּטֵנִי, מִיַּד רָשָׁע; מִכַּף מְעַוֵּל וְחוֹמֵץ. My G-d, rescue me from the hand of the wicked, out of the grasp of the unrighteous and ruthless man. (Psalms 71:4)

עָלֶיךָ, נִסְמַכְתִּי מִבֶּטֶן–מִמְּעֵי אִמִּי, אַתָּה גוֹזִי; בְּךָ תְהִלָּתִי תָמִיד. Upon You have I relied since birth; You took me out of my mother’s womb; Of You is my praise continuous. (Psalms 71:6)

אַל-תַּשְׁלִיכֵנִי, לְעֵת זִקְנָה; כִּכְלוֹת כֹּחִי, אַל-תַּעַזְבֵנִי. Cast me not off in the time of old age; when my strength fails, forsake me not. (Psalms 71:9)

אֱ-לֹהִים, אַל-תִּרְחַק מִמֶּנִּי; אֱ-לֹהַי, לְעֶזְרָתִי חוּשָׁה. O G-d, be not far from me; My G-d, hasten to help me. (Psalms 71:12)

Many verses in Psalm 71 reflect similar phrasing found in earlier Psalms (I.e. 22:10, 31:3, 35:4-28, 41:8, 51:13 and others). It is suggested that if this Psalm was written by David, it would correspond to the period when Absalom his son usurped the thrown and David was at risk of assassination. An alternative suggestion is that it was written by Jeremiah.

The Artscroll commentary (Sefer Tehillim, p.149-50 footnote) adds ‘One should look forward to old age because it can be a uniquely productive period of life employed in the service of G-d. It furnishes the opportunity to impart to the younger generations the knowledge of G-d accumulated throughout a lifetime of varied trials and experiences’.

The name ‘Holy One of Israel’ (v. 22) only occurs two other times in Psalms. It implies the Holy Covenant entered into between G-d and the Jewish people and the pledge of future redemption. The author describes the great exultation that will arise at the time of the Divine restoration.

וַאֲנִי, תָּמִיד אֲיַחֵל; וְהוֹסַפְתִּי, עַל-כָּל-תְּהִלָּתֶךָ. But as for me, I will hope continually, and will praise You more and more. (Psalms 71:14)

וְגַם עַד-זִקְנָה, וְשֵׂיבָה– אֱ-לֹהִים אַל-תַּעַזְבֵנִי: עַד-אַגִּיד זְרוֹעֲךָ לְדוֹר; לְכָל-יָבוֹא, גְּבוּרָתֶךָ. And even in old age and grey hairs, O G-d, forsake me not; until I’ve declared Your strength unto the next generation, Your might, to everyone who is to come. (Psalms 71:18)

גַּם-אֲנִי, אוֹדְךָ בִכְלִי-נֶבֶל– אֲמִתְּךָ אֱ-לֹהָי: אֲזַמְּרָה לְךָ בְכִנּוֹר– קְדוֹשׁ, יִשְׂרָאֵל. I also will give thanks to You with the psaltery, to Your truth, my G-d; I will sing praises to You with the harp, O Holy One of Israel. (Psalms 71:22)

Finally, we quote from the Artscroll (Ibid, p.148 footnote) about the poignancy of Verse 9 ‘cast me not off in the time of old age’:

‘The Psalmist captures the sense of urgency, almost desperation, with which the elderly tenaciously grasp G-d’s hand. The decline of health and strength exposes the inability of human resources to overcome adversity and to achieve true fulfilment in life. It is only in the shelter of G-d’s love and protection that true happiness can be found. G-d extends shelter to those who seek it regardless of whether they are in the prime of youth or in the lengthening shadows of old age.’

EVENTS THIS WEEK: Congratulations to Joe Arazi who won the 1st Rambam Sephardi 2018 Shesh Besh tournament on Monday night in a lively set of matches. Many thanks as well to Joe and Derek Sheena for helping organise the event, and of course to Nick at Orli for hosting us. The exciting photos can be found here.

THANKS TO AARON HASS
Sincere thanks to soon-to-be-Rabbi Aaron Hass who joined us at Rambam Sephardi this past Shabbat. Aaron led Kabbalat Shabbat services beautifully and delivered an informative drasha on Shabbat morning. His talk during Seudah Shilishi at the home of the Wahnon Family included much useful information about preparing for Pesah. Sincere thanks to the Gotlieb & Gasc families for hosting Aaron and to Abe & Annette for a delicious Seudah.

THANKS FROM RACHEL COHEN
We received a lovely note from Rachel Cohen following her Bon Voyage Shabbat with us. Some excerpts include: ‘Thank you so much for making Shabbat Rosh Hodesh Nisan a wonderful day in my life – a highlight to treasure for years to come PG … Please do thank the community, on my behalf, for making Shabbat a most magical experience and for preparing such a lovely Kiddush. I enjoyed every minute.’

Here are a few other gentle reminders:

GENERAL DATA PROTECTION REGULATION
From 25 May 2018 a new law will come into effect called the General Data Protection Regulation. It was passed by the European Parliament in 2016 to prevent organisations from collecting and using personal data without a person’s consent.

Anyone subscribing to any website will be receiving an electronic request in coming week’s to verify their consent to remain on that organisation’s mailing list. Undoubtedly, Rambam Sephardi will have to do something similar. Only those who give their consent will be included in the new mailing list.

250TH ISSUE OF THE RSS NEWSLETTER
It seems hard to believe but this is our 248th issue of the Rambam Sephardi Newsletter. We’re looking for some unique content to mark our 250th Issue in a few weeks time. Suggestions can be sent to the Rabbi or to this address.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 70 is attributed to David and is only 6 verses in length. There are 3 main themes. They are: 1) Asking G-d’s deliverance, 2) Seeking for one’s enemies to be shamed, and 3) Wanting all people to rejoice in the Lord.

Known as a Cry for Help, Psalm 70 repeats almost verbatim Psalm 40: 14-18. Unique to this Psalm is the appearance of the word ‘remembrance’ in the opening sentence, for it is not G-d who needs to remember but human beings.

We will observe examples of the similarity in verses:

This initial pair differs only in the first two words. Where verse 40:14 seems like a gentle request, our verse 70:2 implies a slightly greater tone of urgency.

אֱ-לֹהִים לְהַצִּילֵנִי; יְ-הוָה, לְעֶזְרָתִי חוּשָׁה. O G-d, to deliver me; O LORD, make haste to help me. (Psalms 70:2)

רְצֵה יְ-הוָה, לְהַצִּילֵנִי; יְ-הוָה, לְעֶזְרָתִי חוּשָׁה. Be pleased, O LORD, to deliver me; O LORD, make haste to help me. (Psalms 40:14)

In the second set of pairs, again only 2 words differ: ‘together’ and ‘to sweep it away.’ The ‘shame’ being wished upon his enemies is so they will realise their evil deeds and cease.

יֵבֹשׁוּ וְיַחְפְּרוּ, מְבַקְשֵׁי נַפְשִׁי: יִסֹּגוּ אָחוֹר, וְיִכָּלְמוּ; חֲפֵצֵי, רָעָתִי. Let them be ashamed and abashed who seek after my soul; let them be turned backward and brought to confusion who delight in my hurt. (Psalms 70:3)

יֵבֹשׁוּ וְיַחְפְּרוּ, יַחַד– מְבַקְשֵׁי נַפְשִׁי, לִסְפּוֹתָהּ: יִסֹּגוּ אָחוֹר, וְיִכָּלְמוּ– חֲפֵצֵי, רָעָתִי. Let them be ashamed and abashed together who seek after my soul to sweep it away; let them be turned backward and brought to confusion who delight in my hurt. (Psalms 40:15)

In the third set of pairs, the only difference is the author’s choice of the Divine name. In encouraging all to seek the Divine Presence and find joy in relationship with G-d, the author demonstrates an alternative to the path of oppressing others.

This echoes the Messianic tone at the end of Psalm 69. This idea further corresponds to another well-known principle found in the Ashrei prayer that ‘G-d is close to those who call out to the Lord in truth’.

יָשִׂישׂוּ וְיִשְׂמְחוּ, בְּךָ– כָּל-מְבַקְשֶׁיךָ: וְיֹאמְרוּ תָמִיד, יִגְדַּל אֱ-לֹהִים– אֹהֲבֵי, יְשׁוּעָתֶךָ. Let all those who seek You rejoice and be glad, and let those who love Your salvation say continually: ‘Let G-d be magnified.’ (Psalms 70:5)

יָשִׂישׂוּ וְיִשְׂמְחוּ, בְּךָ– כָּל-מְבַקְשֶׁיךָ: יֹאמְרוּ תָמִיד, יִגְדַּל יְ-הוָה– אֹהֲבֵי, תְּשׁוּעָתֶךָ. Let all those who seek You rejoice and be glad; let those who love Your salvation say continually: ‘The LORD be magnified.’ (Psalms 40:17)

Some suggest this shortened form of Psalm 70 may have been intended for liturgical use in the Temple – with the verses taking on a ‘national’ application rather than a personal plea. Other observers suggest that Psalm 70’s similarity to the end of Psalm 69, makes it appear as an addendum. An American contemporary version put to guitar can be found here.

THIS WEEK’S HIGHLIGHTS

Our Kahal enjoyed the wonderful experience of the visit of the Israeli Ambassador HE Mark Regev who joined our Shabbat service last week. The Ambassador’s talk on ‘Three Reasons to be Hopeful about Israel’ made a deep impression on our Kahal. Additionally, our teenagers appreciated his very down-to-earth style during the separate discussions they shared.

That the highest representative of the State of Israel in the UK also spends his time visiting synagogues around the greater London area, in and of itself, strengthens our bond to Israel and gives us hope. It was a particular honour for us that Ambassador Regev read the Prayer for the State of Israel.

THANKS – EMOTIONAL WELL-BEING WORKSHOP
Victor Itzhak’s brilliant presentation this week on Emotional Well-Being reinforced the need to step back, be a bit less serious, and look at ourselves in a more relaxed way. His talk focused on positive mental health awareness and the ‘Zones of Regulation’ tool kit. Participants identified a desire within the community to set-up support groups for our children and for adults. Stay tuned for more exciting programming!

Here are a few other gentle reminders:

16-17 MAR – SHABBAT WITH AARON HASS
This week we’re looking forward to hosting Aaron Hass as hazan and scholar-in-residence at Rambam Sephardi. Aaron will be leading Kabbalat Shabbat services and delivering the drasha on Shabbat morning. There will also be a Seudah Shilishi (without Motsi) at 6pm at the home of the Wahnon Family.

RACHEL COHEN BON VOYAGE: This week we also acknowledge her contribution to Rambam Sephardi and thank Rachel Cohen who’s been a dedicated volunteer in our community for 3 years. Rachel recently moved to Hendon and we felt it was appropriate as a community for us to share our bon voyage wishes with her. Please join us!

Uniquely, we will be using 3 Sifrei Torah this week because it is Rosh Hodesh Nisan and also Parshat HaHodesh. One Torah is used for VaYikra, one for Rosh Hodesh and one for Parshat HaHodesh. This phenomenon of 3 Torah scrolls being used during services only occurs on a few occasions during the year.

UK-RUSSIA DIPLOMATIC CRISIS: There is concern that diplomatic equilibrium between the UK and Russia may change drastically and unpredictably in the coming days. It would strengthen Prime Minister Theresa May’s case on the world stage to release evidence proving the direct link between Last Sunday’s attempted assassination of Sergei Skripal and his daughter Yulia in Salisbury and the traceable source of the nerve agent’s manufacture.

More deeply troubling is the growing awareness that a wider scale chemical attack could be randomly copied elsewhere. What used to be dark imaginings of Sci-Fi films from the 1970’s is becoming a credible scenario in our time. There’s clearly a global need for greater diligence in identifying and limiting the production of such agents. We pray in the immediate future for a calmer, more responsible worldview to prevail.

PROFESSOR STEPHEN WILLIAM HAWKING
We note with sadness the passing of world-renowned mathematician and cosmologist Stephen Hawking this week. Overcoming the debilitating affect of motor neuron disease (a form of ALS), Hawking in 2016 credited his success to having a sense of humor. ‘It’s also important not to become angry, no matter how difficult life is, because you can lose all hope if you can’t laugh at yourself and at life in general.”

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 69, attributed to David, is also quite long at 37 verses. It is known as the Prayer of the Persecuted and contains 4 major themes. 1) Complaints of great distress, 2) Seeking relief and deliverance, 3) Calling for Divine wrath against enemies, and 4) Offering prayers of hope and salvation.

The first section epitomises the position of Jews in exile, who, according to Rabbi Samson Raphael Hirsch (Germany 1808-88), often were preyed upon by their hosts, in an effort to rob them of dignity and possessions. Even those from the tribes of Ishmael and Edom, relatives by blood, stood by idly. But rather than convert and be accepted, the Jewish people remained steadfast in their faith.

הוֹשִׁיעֵנִי אֱ-לֹהִים– כִּי בָאוּ מַיִם עַד-נָפֶשׁ. Save me, O G-d; for waters have come-in even unto the soul. (Psalms 69:2)

רַבּוּ, מִשַּׂעֲרוֹת רֹאשִׁי– שֹׂנְאַי חִנָּם: עָצְמוּ מַצְמִיתַי, אֹיְבַי שֶׁקֶר– אֲשֶׁר לֹא-גָזַלְתִּי, אָז אָשִׁיב. More than the hairs of my head are those who hate me without cause; many are they who would cut me off, wrongful enemies; shall I return what I took not? (Psalms 69:5)

מוּזָר, הָיִיתִי לְאֶחָי; וְנָכְרִי, לִבְנֵי אִמִּי. A stranger I’ve become to my brothers, and an alien to my mother’s children. (Psalms 69:9)

Employing a technique learned from Moshe, the Psalmist pleads for G-d’s mercy, for the sake of all believers. For when a righteous person appears to needlessly suffer, it causes doubt in the minds of all others as to whether there is a G-d of justice. (Verse 14 appears in the Shabbat minha service before taking out the Torah.)

וַאֲנִי תְפִלָּתִי-לְךָ יְ-הוָה, עֵת רָצוֹן– אֱ-לֹהִים בְּרָב-חַסְדֶּךָ; עֲנֵנִי, בֶּאֱמֶת יִשְׁעֶךָ. As for me, let my prayer be to You, O LORD, in an acceptable time; O G-d in your abundant mercy, answer me with the truth of Your salvation. (Psalms 69:14)

עֲנֵנִי יְ-הוָה, כִּי-טוֹב חַסְדֶּךָ; כְּרֹב רַחֲמֶיךָ, פְּנֵה אֵלָי. Answer me, O LORD, for Your mercy is good; in Your abundant compassion turn to me. (Psalms 69:17)

חֶרְפָּה, שָׁבְרָה לִבִּי– וָאָנוּשָׁה: וָאֲקַוֶּה לָנוּד וָאַיִן; וְלַמְנַחֲמִים, וְלֹא מָצָאתִי. Reproach broke my heart; I was sore sick; and I looked for compassion, but there was none; and for comforters, but I found none. (Psalms 69:21)

Though acknowledging his punishment is from G-d, the penitent is indignant over unauthorised attacks by his enemies. According to Rashi, those who persecuted the Jews throughout history, often did so ‘far more than necessary and with savage delight.’

Alone and oppressed, the author cries out for evildoers to be erased from the Divine Book of Life, denied the opportunity to themselves repent. (Hints of this are still found at the end of the Pesah Seder.)

שְׁפָךְ-עֲלֵיהֶם זַעְמֶךָ; וַחֲרוֹן אַפְּךָ, יַשִּׂיגֵם. Pour out Your indignation upon them, and let Your fierce anger overtake them. (Psalms 69:25)

יִמָּחוּ, מִסֵּפֶר חַיִּים; וְעִם צַדִּיקִים, אַל-יִכָּתֵבוּ. Let them be blotted out of the Book of Life, and not be written with the righteous. (Psalms 69:29)

In a world where good and evil clash openly, Psalm 69 concludes with a passionate hope for the return to Zion of the exiled Jewish nation. Rav Hirsch adds that the loyalty to G-d’s will during troubling times is more highly regarded than pledges of devotion during safer, more prosperous periods.

אֲהַלְלָה שֵׁם-אֱ-לֹהִים בְּשִׁיר; וַאֲגַדְּלֶנּוּ בְתוֹדָה. I will praise the name of G-d with a song, and magnify it with thanksgiving. (Psalms 69:31)

כִּי אֱ-לֹהִים, יוֹשִׁיעַ צִיּוֹן, וְיִבְנֶה, עָרֵי יְהוּדָה; וְיָשְׁבוּ שָׁם, וִירֵשׁוּהָ. For G-d will save Zion, and build the cities of Judah; and they will abide there, and have it in possession. (Psalms 69:36)

Some modern Biblical scholars, based on the Midrash, suggest that this Psalm was written not by David but by the Prophet Jeremiah because of what appear to be references to the Babylonian captivity.

Understandably, due to its many ‘persecution’ references, this Psalm is also very popular to those of a different faith.

THIS WEEK IN DETAIL We begin this week’s Newsletter with comments on International Women’s Day, with an article on the reawakening of interest in America for Sephardi tradition, and with thanks locally to those who joined us for Purim.

Separate, but importantly, we request you to read about the We Believe in Israel petition circulated by Luke Akehurst. The latter leads us directly into the exciting announcement about our special guest this Shabbat.

THIS SHABBAT – SENIOR DIPLOMAT GUEST SPEAKER
We are excited to inform members that this coming Shabbat there will be a senior diplomat special guest speaker from the Israel Embassy in our community. Please join us for services and a special Kiddush afterwards.

INTERNATIONAL WOMEN’S DAY
‘International Women’s Day (March 8) is a global day celebrating the social, economic, cultural and political achievements of women. The day also marks a call to action for accelerating gender parity.’

For more than a 100 years various movements have promoted the equality of women. That in the 21st century gender discrimination continues to exist is deplorable. Areas like science & technology need more women. (For more information visit the IWD website.)

SEPHARDI CONFERENCE IN CALIFORNIA
In America next weekend, the Sephardic Education Centre is planning a 3-day conference to highlight a Jewish way of life inspired by Maimonides’ teachings, known as the Classical Sephardic Worldview. ‘The SEC is focused on building a new generation of spiritual and community leaders … modern, progressive and inclusive, but who still follow halakhah (Jewish law).’ For an insight-filled article on the reawakened interest in Sephardi traditions that is gathering momentum in the United States, please click here.

RSS PURIM CELEBRATIONS
A rousing round of applause to all of our Rambam players, to the Seudah chefs and to both of our Megillah readers – Charles Darwish & Raphi Lavi. Despite the snowy weather, it was a fantastic celebration this year!

Special thanks to David Hadley for the wonderful photos (click here). David generously covered this event free of charge. In appreciation, we include a link to David’s website. Thanks also to Adrian Kelaty for use of his video equipment. The film’s full version can be seen here. There are so many others to thank, we’ll direct you to the Purim programme instead.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 68 is quite long at 36 verses. It is attributed to David and can be divided into 2 major themes. It begins with prayers against G-d’s enemies and in favour of Israel. The 2^nd theme encapsulates many sub-parts, including poetically alluding to the Israelite journey from Egypt, through the wilderness to Mt Sinai, and then into the Land of Canaan. Overall, it expresses ‘the triumphant march of G-d through the past history of Israel’ and the hope that in future all humanity will recognise the Almighty’s authority over the earth.

Following Chapter 67 which had a Messianic focus, this Psalm too lends its interpretation to the same. Commentators disagree on when it was written but the dominant view is that King David wrote this to mark the occasion when the Ark was moved from the house of Obed-edom into a more permanent tent dwelling in Zion/Shiloh.

Metaphorically, some see this Psalm standing … ‘as a monument to the invincible faith and inextinguishable hopes of Israel, and as a prophecy of spiritual glories in part realised, in part to come.’ (The Psalms, A. Cohen p. 209)

The introductory verse echoes the prayer recited in most Ashkenaz synagogues when the ark is opened and the Torah is taken out to be read. It proclaims that the enemies of G-d should be scattered. And when the righteous perceive the equity of G-d’s dominion, they will rejoice.

יָקוּם אֱ-לֹהִים, יָפוּצוּ אוֹיְבָיו; וְיָנוּסוּ מְשַׂנְאָיו, מִפָּנָיו. Let G-d arise and scatter our enemies; let them that hate flee before [G-d]. (Psalms 68:2)

שִׁירוּ, לֵא-לֹהִים- זַמְּרוּ שְׁמוֹ: סֹלּוּ, לָרֹכֵב בָּעֲרָבוֹת– בְּיָ-הּ שְׁמוֹ; וְעִלְזוּ לְפָנָיו. Sing unto G-d, sing praises; extol [G-d] who rides upon the skies, whose name is the LORD; be exalted. (Psalms 68:5)

This next section alludes to Israel’s experience receiving the Torah at Mt Sinai and during the conquest over Canaan. David also seems to make a veiled reference to Jerusalem, ‘the mountain which G-d desired’.

אֶרֶץ רָעָשָׁה, אַף-שָׁמַיִם נָטְפוּ– מִפְּנֵי אֱ-לֹהִים: זֶה סִינַי– מִפְּנֵי אֱ-לֹהִים, אֱ-לֹהֵי יִשְׂרָאֵל. The earth trembled, the heavens also dropped at the presence of G-d; even Sinai trembled at the presence of G-d, the G-d of Israel. (Psalms 68:9)

מַלְכֵי צְבָאוֹת, יִדֹּדוּן יִדֹּדוּן; וּנְוַת-בַּיִת, תְּחַלֵּק שָׁלָל. Kings of armies flee, they flee; and she that tarries at home divides the spoil. (Psalms 68:13)

לָמָּה, תְּרַצְּדוּן– הָרִים גַּבְנֻנִּים: הָהָר–חָמַד אֱ-לֹהִים לְשִׁבְתּוֹ; אַף-יְ-הוָה, יִשְׁכֹּן לָנֶצַח. Why look askance, you mountains of peaks, at the mountain which G-d desired for an abode? Yes, the LORD will dwell therein for ever. (Psalms 68:17)

This final section reflects that events of the past formed a vision for the present and future. It suggests the world’s powerful nations would come in solemn procession to the Mishkan, giving thanks and paying tribute to the Divine Presence. It reassures Israel that G-d is in their midst and will perform miracles that inspire awe and reverence throughout the Earth.

בָּרוּךְ אֲ-דֹנָי, יוֹם יוֹם: יַעֲמָס-לָנוּ–הָאֵ-ל יְשׁוּעָתֵנוּ סֶלָה. Blessed be the Lord, day by day who bears our burden; G-d who is our salvation. Selah (Psalms 68:20)

בְּמַקְהֵלוֹת, בָּרְכוּ אֱ-לֹהִים; אֲ-דֹנָי, מִמְּקוֹר יִשְׂרָאֵל. Bless G-d in full assembly; the Lord, from the fountain of Israel. (Psalms 68:27)

יֶאֱתָיוּ חַשְׁמַנִּים, מִנִּי מִצְרָיִם; כּוּשׁ תָּרִיץ יָדָיו, לֵא-לֹהִים. Nobles shall come from Egypt; Ethiopia will hurry to stretch out her hands to G-d. (Psalms 68:32)

תְּנוּ עֹז, לֵא-לֹהִים: עַל-יִשְׂרָאֵל גַּאֲוָתוֹ; וְעֻזּוֹ, בַּשְּׁחָקִים. Ascribe strength to G-d whose majesty is over Israel and whose strength is in the skies. (Psalms 68:35)

נוֹרָא אֱ-לֹהִים, מִמִּקְדָּשֶׁיךָ: אֵ-ל יִשְׂרָאֵל– הוּא נֹתֵן עֹז וְתַעֲצֻמוֹת לָעָם; בָּרוּךְ אֱ-לֹהִים. Awesome is G-d from Your holy places; the G-d of Israel who gives strength and power to the people; blessed be G-d. (Psalms 68:36)

In the prayer liturgy of the Spanish & Portuguese community and others, this Psalm is sung on Shavuoth eve. Some individual verses are found in other parts of our liturgy, including Verse 20 in U’Ba LeTsion and Verses 35-36 in Pisukei DeZimra.

The Ethiopian emperor Haile Selassie (1892-1975), who claimed descent from the Solomonic Dynasty, used the latter half of verse 32 in his Coat of Arms and as Ethiopia’s national motto.

CIVIL WAR IN SYRIA – 6 YEARS: Even though in the Talmud there’s a statement ‘Mi Shenikhnas Adar Marbim BeSimha‘ (when Adar arrives, Joy increases), it would be inappropriate to omit commenting on the latest horrifying escalation of violence in Syria. Now in its 6th year of civil war, the government of Bashar al-Assad which is fighting against ISIS-affiliated terrorists and its own citizens, this week began bombardment of a civilian neighbourhood in Damascus putting nearly 350,000 lives at risk. There’s worldwide condemnation and moral outrage. Let’s hope it will put a stop to the killings.

REMEMBER BAGHDAD – THANKS: Next, we offer sincere thanks to David Dangoor, Edwin Shuker and Dartmouth Films for enabling us to screen the film Remember Baghdad in Borehamwood this past Monday. Those who attended were emotionally moved by the sense of loss the film depicted. All the more reason to admire Edwin’s efforts to reclaim for his children and grandchildren (and all of us) a connection to their former home.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Psalm 67 is unattributed, quite short at 8 verses, and not connected to any identifiable historic incident. It follows Psalms 65 & 66 which, according to some scholars, celebrated the miracle of the defeat of Sennacherib’s army.

TRAGEDY IN AMERICA: Sadly, there was another in-school shooting in the United States yesterday senselessly taking the lives of at least 17 students in Parkland, Florida. It’s much too easy for people to acquire semi-automatic weapons in America. At some point, there will have to be legislation to prevent this. We share our profound sympathies with the families whose children were murdered.

OLYMPIC DIALOGUE: On a more upbeat note, the Winter Olympics 2018 got underway during half-term week, and despite complaints of severely cold temperatures and wind gusts, watching these remarkable athletes is mesmerising. Equally important was the effort of the unified Korean team, proving that perhaps ‘dialogue’ is a much better, safer way forward for this divided nation than threat and coercion.

ROSH HODESH ADAR: Finally, today and tomorrow are Rosh Hodesh Adar. In the Babylonian Talmud, if not earlier, there’s a statement ‘MiShenikhnas Adar Marbim BeSimha‘ (when Adar arrives Joy increases). We’re reminded that it’s only 2 weeks until Purim!

Women’s Right to Vote

Prejudice comes in innumerable shapes and sizes. That historically women, who comprise roughly half the population, weren’t allowed voting rights is a perfect example of gender discrimination.

From the days of the great Athenian democracy to the 20^th century, the rationale for restricting voting rights to men was linked to property ownership.

When in 1918 women in the United Kingdom were given the Vote, it was limited to those 30 years and older who owned property or had a university degree. Full suffrage equal to men would only occur in 1928. It would then take until 1958 before women could sit in the House of Lords.

Judaism on this count did slightly better – three and a half millennia ago, Miriam was a prophetess and national leader, and the Torah granted the Daughters of Zelophehad their father’s land inheritance. In the 12^th century BCE, Deborah sat as the leading Judge of her generation, and 2500 years ago Judaism instituted the Ketubah (marriage contract) to protect women’s financial interests.

The award-winning film Suffragette portrayed the difficult battle to win the Vote. But, contrary to expectation, some women opposed this militant movement. Its leaders were arrested, imprisoned, physically and mentally tortured and at least one died.

Prejudice is unbecoming the nobility of the human spirit. Yet, there are those who will always feel the status quo shouldn’t be disturbed.

In facing bias and ignorance, we must ask ‘are we content to sit on the side lines or are we willing to voice our dissent?’ It won’t be comfortable, but the result often leads to improvements for those most in need.

One hundred years on, the United Kingdom has had 2 female prime ministers, and in the 2017 General Election, women made up an equal percent of the voting public. Yet there’s still a great distance to be covered. Of 826 peers in the House of Lords, only 199 are women, and of 650 members of the House of Commons, 191 are women.

With voting rights normalised, how long until women achieve pay equality?

Rabbi Jeff Berger serves the Rambam Sephardi Synagogue in Elstree/ Borehamwood and can be contacted at RabbiJeffLondon@gmail.com.

Jezebel

Not long after the death of King Solomon in 930BCE, a succession-feud broke out among his children and the kingdom was split into two.

The area surrounding Jerusalem and the Beith HaMikdash was known as the Kingdom of Judah, and the area further north was called the Kingdom of Israel. This schism persisted for more than 2 centuries until the northern kingdom was defeated by the Assyrians and exiled in 722BCE.

King Ahab was the 8^th of 19 kings who ruled over Israel – all referred to as ‘evil in the eyes of G-d’ for embracing idolatry. He married the Phoenician princess from Sidon, Iizevel, or Jezebel.

Though accused of seducing her husband into abandoning the worship of G-d and luring him to the worship of Baal and Astarte, the text doesn’t bear this out. Instead the three main Jezebel incidents are reported in I Kings Chapters 16-22. She persecuted the prophets of G-d, publicly threatened to kill Elijah, and sinisterly plotted the false conviction and stoning of neighbor Naboth to acquire his prized garden for her disconsolate husband.

Though King Ahab ruled 22 years and was granted Divine aid during two major battles against the King of Aram, this royal couple’s end was bitter. Ahab was mortally wounded in a third battle, and 3 years later, Jezebel, the despotic queen mother, was defenestrated by her staff; her blood splattering the walls below and her flesh consumed by stray dogs (II Kings 9:30-37). Yet before meeting this grotesque fate, she notably put on her make-up.

Jezebel’s name over time became synonymous with idolatry, treachery and harlotry. Mythologized in paintings, stories, films and music, since the mid-19^th century Jezebel-like characters have served as a public warning against the corrupting influence of immoral female power.

Regrettably, the late 20^th century decline in social mores makes this reference an outdated cliché. Instead, the pendulum has swung to the opposite extreme, disempowering women and endangering them to male sexual harassment.

Surely, there must be a happier, safer middle ground.

Rabbi Jeff Berger serves the Rambam Sephardi Synagogue in Elstree/ Borehamwood and can be contacted at RabbiJeffLondon@gmail.com.

RECITING PSALMS
Introduction: This comment is in memory of my late mother (Brainah Leah bat Moshe Aharon) and for all those who read Tehillim for the sake of others. [To see the full Mechon Mamre text, please click here.]

Among Sephardi communities of the Diaspora there was a rupture nearly 70 years ago that led to the expulsion of hundreds of thousands of Jews from Arab lands. Lyn Julius’s new book Uprooted addresses this refugee issue.

VISITING SCHOLAR-IN-RESIDENCE – RABBI ARIEL ABEL
A slightly more complicated topic to be addressed by Rabbi Ariel Abel, our Scholar-in-Residence this Shabbat, is the status of Anusim (those living in hostile countries who were forced to convert to Christianity or Islam but continued to practice Judaism privately).

The term Anusim (also known as Crypto-Jews) appeared in the Ashkenaz community during the time of Rashi, but it took on much wider implications during the period of the Spanish Inquisition. The number of crypto-Jewish communities today is surprising. Their desire to return openly to Judaism is potentially greater than the Exodus. Please join us this week for a fascinating talk and to explore this subject in more detail.