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Rabbi Bloch shares his thoughts on Rosh Hashanah

HEBREW IS AN EXTRAORDINARY LANGUAGE: In another of his fascinating DELVING DEEPER thoughts, Rabbi Shmuel Bloch gives us a different take on religious and secular events around us. “We cannot begin to fathom the significance and beauty of being Jewish. It is our ‘Yiddishe Neshoma’,” writes Rabbi Bloch, “our exceptional and amazing soul that powers our existence and allows us to develop our eternal and intimate relationship with Hashem.” Read this fascinating piece…





Hebrew is an extraordinary language.

Contained within Hebrew are the deepest secrets of the universe and the building blocks that Hashem used in making this world. Hebrew is termed by our Sages “Loshen Hakodesh”, the holy language. The language of Hebrew is unparalleled in how it describes our reality. It is unique in that it is the tool that allows us to transcend the physicality of this world and enter the spiritual dimension.

Rosh96It is precisely because Hebrew is so rich and deep that a tremendous problem arises when rendering from Hebrew to English.

During the process of translation, one loses most of the inner meaning and deep subtleties that exist within a Hebrew word.

Only a fraction of the original understanding of the word gets conveyed when translated in English.

Rosh Hashanah is upon us and these two days are saturated with opportunity “to do Teshuva”. To understand the exact process that Teshuva entails, requires that we define and clarify the word correctly.

Teshuva is usually translated as “repentance” or “penitence”. While it is true that when performing the mitzvah of Teshuva there definitely is an aspect of repenting, Teshuva defined and understood correctly is infinitely more than that.


Familiarity sets in and you know where you are

The word Teshuva originates from the Hebrew word “Shav” which means to return or to come back. It is axiomatic that you cannot return to a place if you have never been there before. You can only return to a place if you have visited there on a previous occasion. Since you were there, you know the area, you are familiar with the landmarks, and you are acquainted with the people who live there.

rosh2Even though many years may pass till you go there again, when you do, you do not feel like a stranger. Familiarity sets in and you know where you are. Returning allows you to and relive where you once were before and you can re-experience all the delights and pleasures of this place once again. 

How do we understand Teshuva/Return from a spiritual perspective?

Imagine a scenario where a person receives a family heirloom. This piece of jewellery has been passed down for countless generations and is made of sterling silver. It is priceless and is a real treasure. However over the years much grime has accumulated, the silver has tarnished, it is dirty and unwearable.

Does one leave this unique and special piece in this state? Of course not!

One intrinsically knows that this heirloom is worth so much. All one needs to do is begin a process of returning it to its previous glory.  Thus, one delicately starts to polish using a powerful cleaning agent and as one continues this cleaning routine, a marvellous miracle starts taking place before your very eyes. The grime melts away, the silver begins to shine and after a while, the heirloom is restored to its former glory and is sparkling and glittering.

The only reason you invested so much time and effort in cleaning this ornament is because right from the outset you knew its intrinsic value and worth. All you needed to do was return it to its original state. 

If this is true concerning a precious necklace, how much more so our remarkable soul.

We cannot begin to fathom the significance and beauty of being Jewish. It is our “Yiddishe Neshoma”, our exceptional and amazing soul that powers our existence and allows us to develop our eternal and intimate relationship with Hashem


Spiritual rust sullies our souls

However, due to ignorance or a lack of knowledge, we perform actions that are not in accordance with what Hashem wants from us. This spiritual rust sullies our soul, inhibits our potential and impedes our relationship with Hashem. Our soul, our G-dly spark, our essence is dirty, soiled and stained.

Rosh8Yet it is critical to know that this spiritual grime is only on the exterior. Our Neshoma, our G-dly soul is perfect and pure in its essence.

We declare this every day as part of the Shacharis (morning) prayers.

“My G-d, the soul that You placed within me is pure. You created it, You fashioned it, You breathed it into me, you safeguard it within me, and You will eventually take it from me and restore it to me in Time to come” (Siddur)

Just as the owner of the heirloom knows its intrinsic worth despite the filth that surrounds it, so too we need to realise how wonderful it is to be alive and that our soul which is given to us by Hashem is of inestimable value.

However, just as the owner of the heirloom realises that it is imperative to restore it to its former glory, so to we must utilize the gift of Teshuva, which erases instantly all spiritual muck which has soiled our soul, and miraculously, our soul returns to its pristine, perfect form.

Rosh93Suddenly, amazingly, we have returned to where we need to be.

We feel extremely comfortable here because we intuitively know we are home.

The soul is back to being primary and the body secondary.

The soul is unspoiled, immaculate and we feel it. On Rosh Hashanah our relationship with Hashem is vibrant, pulsating, and eternal.

We have returned to our true selves. Teshuva allows us to return, to be in touch with who we really are and causes the “real me” the soul, the Jew to take centre stage in our life.

It is no wonder we feel so happy on Rosh Hashanah. That heirloom when polished is glowing and after doing Teshuva so are we.

Rosh Hashanah is limitless in terms of what we want to achieve and where we want to go. Perform the mitzvah of Teshuva and be amazed at how great you really can be.

Wishing you a year inundated and filled with Hashem’s blessings.

Kesivah V’Chasimah Tovah,

Rabbi Shmuel Bloch

    Previous DELVING DEEPER writes by Rabbi Bloch

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    In the race against COVID-19, vaccination just the first lap



    About 200 years ago, the Torah giant, the Tiferet Yisrael (Rabbi Israel Lifshitz – 1782 to 1860) exhorted his followers to be vaccinated against smallpox. The sage was meticulous in fulfilling the mitzvah aseh (positive commandment) of the obligation to avoid the much greater threat to life posed by the disease even if the vaccine itself was far from harmless. In those years, smallpox vaccination was a rather hazardous procedure coming with a mortality of close to 1:1000.

    It has been ascribed to the Tiferet Yisrael that he drew up a list of non-Jews who ought to be credited with olam habah (a future in the world to come). Top of his list he put the chosid, Yenner, (Edward Jenner) who developed the first human vaccine against smallpox at the close of the 18th century which saved millions of lives down the years. About 200 years later, that virus was eradicated from the planet by global vaccination.

    So, where are we now with our present pandemic – the COVID-19 pandemic? What could the future light at the end of the tunnel look like?

    Our current travails with the COVID-19 pandemic are due to a new virus, SARS-Cov-2, introduced into the human population just less than a couple of years back. This is a new pandemic, against which new vaccines were developed at an unprecedented breakneck speed to prevent the resulting new disease. It was a triumph of advanced modern science to develop new vaccines within a year of discovering the causative virus in order to address this formidable new pandemic with urgency. Technologies were employed which had never previously been used for human vaccines. To add to this bewildering mix came the internet and pervasive social media – valuable tools for disseminating important public-health messages, but an equally sinister vehicle for spewing misinformation, conspiracies, and mistrust and, in no small measure, contributing to confusion, anxiety, and, unfortunately, vaccine hesitancy.

    So, where do we stand on the eve of Rosh Hashanah 5782 (2021) in controlling the COVID-19 pandemic? As of 24 August (by the time you read this these figures will be quite a bit higher) more than eleven million doses of vaccine have been administered in South Africa with more than 21% of the adult population being vaccinated. Even now, the effectiveness of the vaccination programme is starting to be felt with a small, yet significant, reduction in serious COVID-19 disease and hospitalisation in the country.

    What is our expectation for controlling the pandemic with vaccination? It’s interesting that when we look back at the earlier days of the pandemic last year, the scientific community thought that the SARS-Cov-2 virus was as menacing as any new pandemic was feared to be, but that it would turn out to be no more complicated than measles or polio to combat and conquer. We hoped, as with measles and polio, that it wouldn’t take long to develop an effective vaccine to conquer this newcomer.

    But that was before the virus uncannily demonstrated its ability to mutate and generate new variants which could escape the protection afforded by vaccination. In turn, the Beta variant arrived, which was relatively resistant to vaccines, and after that, the highly contagious Delta variant, which is now also flexing its muscles for vaccine escape.

    Common wisdom dictates that infectious diseases can be combatted in four phases. Phase one is the phase of containment. In this phase, the main damage caused by the offending infectious agent is brought under control. In the case of COVID-19, this is the phase reached by Western developed countries. High vaccine coverage has drastically reduced severe disease which, in the pre-vaccination era, resulted in wealthy countries being brought to their knees and unable to cope with the overwhelming number of critically ill patients, and mortuaries unable to keep pace with burying the dead. But, in spite of extensive vaccination campaigns, infection and illness still persist to a worrying degree. Fortunately, in the majority of cases, illness is mild. Where preventive measures are relaxed, as prematurely occurred in many countries such as Israel, the United States, and several European countries, there have been significant flare-ups. Most public-health authorities would accept this to be an interim phase, as restrictive measures still need to be in place to prevent epidemic waves of illness flaring up.

    Only in a future phase two, the phase of control, may we contemplate returning to a pre-COVID-19 life. To enter into this phase, a second generation of advanced vaccines would have to be developed. They would need to provide more effective and durable immunity, be able to be effective against any new variants, and also be able to reduce transmission markedly from infected vaccinated persons. For the latter, the new vaccines will need to effect good immunity in the upper respiratory tract – mucosal immunity. There is, indeed, intensive research into developing this next generation of vaccines. In this phase, restrictions may be relaxed to the point of returning to our pre-2020 lifestyle. Infection and illness won’t totally disappear, but it will be at a tolerable level – perhaps much like the common cold or flu we all accept every winter season.

    Phase three, the elimination phase, has been reached with a number of vaccine-preventable diseases. In this phase, infection and illness no longer occur in many parts of the world because of successful vaccination campaigns, although it remains present in other regions of the globe. Examples are polio, measles, and a number of other childhood infections. This phase cannot yet be contemplated for COVID-19. Our best expectation would be to enter into phase two, the control phase.

    The ultimate phase four, the eradication phase, has been achieved only with one infectious disease – smallpox. About two centuries after the chosid, Jenner, invented the smallpox vaccine, and following unprecedented vaccination campaigns in every corner of the world, the disease and the virus were finally eradicated in 1980, and the virus formally declared to have been purged from the planet.

    Meanwhile, let’s try make the present phase, phase one of COVID-19, as successful as possible. Get vaccinated, and continue to maintain all infection-prevention measures religiously so that we can safely look forward to phase two – maybe some time next year?

    • Barry Schoub is the chairperson of the Ministerial Advisory Committee on COVID-19 Vaccines. He is professor emeritus of virology at the University of the Witwatersrand, and was the founding director of the National Institute for Communicable Diseases. He writes in his personal capacity.

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    This year, be the change your shul needs



    COVID-19 has drastically accelerated change in the way the world works – from a social, work, health, and travel point of view. Politics, economics, and social behaviour has shifted dramatically. And it has had a deep impact on our shuls.

    As a community, we are at a watershed moment and have a unique, historic opportunity to rebuild our shuls – creatively and with renewed focus on purpose and meaning.

    And we need to do it together.

    Many have become comfortable davening at home, and have even begun to question the necessity of returning to shul. I would like to suggest why it’s not just important, but vital.

    Praying in isolation can easily become a self-centred experience. Alone with our thoughts, we have only our own hopes and concerns to focus on. But when we pray with a minyan – when we are able to see each other and feel real empathy – we have the opportunity to pray for each other. We see the pain on a person’s face who is struggling financially. Or another person struggling with health complications. Or someone else struggling with a family issue. We are able to truly open our hearts to those around us, and pray for them in their moment of need. The Talmud tells us there is also tremendous personal merit in praying for others’ needs before our own.

    And there is the undeniable spiritual power of davening in a minyan. Our sages explain that when we pray together, we come before Hashem not just on our own merit, but with the collective merit of the community – and, in fact, all of klal Yisrael. A minyan represents not just its members but links us spiritually to Jews around the world and across the generations. Our prayers are therefore exponentially more powerful. This is particularly important on Rosh Hashanah and Yom Kippur, when we come before our Creator in judgement, and need every merit we can get.

    By praying in a minyan, we become part of something greater than ourselves. When we come to shul, we are contributing to the community. Just by being there, we create a newfound energy and vibrancy.

    Particularly now. The pandemic has put great pressure on our shuls, and there is an enormous challenge – but also a great opportunity – to rebuild them to positions of strength, equalling and then exceeding what they were before the pandemic. To build a new, rich sense of community that inspires existing congregants and draws new people in.

    And to do that we need to get involved, to be proactive in building the sense of community within our shuls. This means starting or joining shiurim; attending services both on Shabbos and during the week; participating in chesed activities – whether it’s making meals, visiting the sick, or reaching out to fellow congregants with messages of love and support; or contributing to the everyday running of the shul, sponsoring a brocha, or championing a new programme ourselves.

    There’s a paradigm shift here. We need to start viewing ourselves not as clients of our shul, but as partners, active participants – not spectators, but players. Our relationship with our shuls shouldn’t be as a consumer weighing whether the product or service is of sufficient benefit to us; the decision to return to shul or daven at home shouldn’t be a cold cost-benefit analysis about what suits us better. We need our shuls. And our shuls need us.

    Ultimately, it’s for our own good. Hashem has hardwired us to derive the greatest satisfaction, paradoxically, from moving beyond self-interest. Transcending the self – acting for the sake of the collective, contributing to a greater cause – is deeply fulfilling and deeply pleasurable. Coming back to shul and driving these changes is its own reward.

    Among the great challenges society is going through during this pandemic is widespread depression and isolation, each reinforcing the other. And the greatest antidote to these twin challenges is to leave our isolation – to get out there and make a contribution. To get involved in the community. This is absolutely vital for both our own mental health and spiritual vitality, and our communal vibrancy.

    Now, as we prepare to welcome in the year 5782, is the time to renew our shuls as active players, not spectators, and partners, not consumers. Ready to make a difference. Together.

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    The day of judgement is a day of love



    I recently argued with a good friend. She always tries to be strictly objective in her assessment of her children. I objected. I feel strongly that my job as a mother isn’t to be objective about my children but always to see the good in them, to judge them favourably, and love them unconditionally.

    This positivity bias toward my children is obvious and natural, but at the same time, I truly believe that life experience will teach them to be realistic and humble, that I don’t have to. All the encouragement, support, and love I can give them can only build them up and make them great.

    This unconditional positive regard and acceptance can swallow up so many of their problems, so much of their self-doubt and negativity. It can charge my children with all the confidence and strength they need to face life’s challenges and make a success of their lives. I believe in them, and they know it. You’re entitled to your own parenting style, but this is mine, and I stand by it.

    It occurs to me that this is also a model to understand our relationship with Hashem, who is like a parent to us. Too often, we approach Elul, Rosh Hashanah, and Yom Kippur with trepidation and fear. We become discouraged and demoralised, too mindful of our failings, too oblivious to our potential. This approach is valid if we believe that Hashem’s judgement of us is impartial – “objective” and unbiased. We could justifiably be afraid if we imagine that Hashem is coldly examining our thoughts and deeds and dispassionately attributing credit and blame.

    But instead, I offer you the idea that the prevailing atmosphere of Elul is love. We are Hashem’s children, and He is not objective about us at all. At this time of year, when we are in Hashem’s presence, we can allow ourselves to feel loved, encouraged, and supported. We can believe that He sees so much more good in us than bad.

    This attitude can inspire us to overcome our faults and weaknesses. Knowing that Hashem believes in us and wants us to succeed can enable us to conquer self-doubt and negativity. We’re not in a power struggle with Hashem, we aren’t His adversaries. He’s always helping us and supporting us. And in this light, on Yom HaDin, our day of judgement, we have little to fear.

    We can feel safe in the knowledge that we all have the unfair advantage of being judged by our Loving Father in heaven, who believes in us. He regards each of us as a hero. He knows that our strengths can overwhelm our weaknesses. He wants only to reward us and help us succeed. Like the perfect parent, He judges us favourably, waits for us patiently, loves us unconditionally, allows us to grow up slowly, watches our choices, and gets much nachas from our growth!

    Shana tovah uMetuka! May we all be written and sealed for goodness!

    • Rebbetzin Gina Goldstein has been speaking, teaching, writing, and volunteering in the South African Jewish community for more than 25 years. Together with her husband Chief Rabbi Dr Warren Goldstein, she co-founded The Shabbos Project, Sinai Indaba, and Generation Sinai.

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