A very busy shabbat.

This weekend proved very busy pleasant but busy nevertheless.  On Saturday morning we (Emily and I) went to Kol Hai Synagogue where Emily will be working.  Its Michael Hilton's synagogue so that was nice, we then went to Michael's home for lunch although it was rather rushed because I needed to get to West Central Synagogue to lead services there.

I really enjoyed that, although I was very very tired. But they are a lovely community. As well as leading the services, I read Torah and gave a sermon. See blow.

On Sunday we went for a picnic with Matthew in Hendon, very nice enjoying the sunshine even if there were too many ticks.

Sermon (more or less what I said although I did add-lib somewhat)

וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד, בֶּן-חֵפֶר בֶּן-גִּלְעָד בֶּן-מָכִיר בֶּן-מְנַשֶּׁה, לְמִשְׁפְּחֹת, מְנַשֶּׁה בֶן-יוֹסֵף; וְאֵלֶּה, שְׁמוֹת בְּנֹתָיו--מַחְלָה נֹעָה, וְחָגְלָה וּמִלְכָּה וְתִרְצָה.

One of my first Hebrew teachers said that one of the main differences between Hebrew and English is that English is broad language whereas Hebrew is a deep one. English has spread widely around the world and wherever it has gone it has brought back words from other languages and made them its own. The result has been that for almost any meaning there is a word, and that perhaps English is best suited of all languages to indicated and to distinguish between fine shades of nuisance.

Hebrew on the other hand builds internal connection between concepts, individual words connect with other words and ideas interact with related but otherwise different concepts, Hebrew words also have multiple meanings, for example D'var which means both word and thing.

The Hebrew term for an offering or sacrifice Korban contains the kernel of the idea of proximity or closeness, because it is derived from the root Quf, bet, resh. The basic meaning of which means to come-close.

The first word of the passage of Torah which we read today was also derived from this basic root. Va-tik-rav-nah. And they (the Daughters of Zelophehad) approached.

Please forgive me, but I am going to talk about grammar but don't worry not for very long, this word is in the third person feminine plural imperfect. An unusual form and one that when I encounter it sometimes catches me out. Simply because it is so unusual.

This is because Hebrew is different from English in another way, in that it is a gendered language. However, even if there were a group of 999 women and just one man, then the form the verb would take would be masculine. So encountering feminine plural verbs, and therefore all female action, is uncommon.

But in todays reading we find just that the daughters of Zelophanad. But not only that, we get to hear them speak, two whole verses of the Torah reading are given over to their request which was more a bitting critic of the system of inheritance in operation during the time of the wondering of the Israelites in the wilderness.

What is more, their request and critic is validated and confirmed not only by Moses, but rather the Eternal One.

If this were not enough to draw our attention to this strange and short section of Torah, we are told the names of all five of the daughters of Zelophehad, as well as Zelophehad's full ancestry. I needs to be stressed that the nature of the style of torah is to be very sparing with words, hardly a single word is wasted.

In this context it is surprising, actually very surprising, to find this much narrative detail about a seemingly trivial issue. After all probate is not that exciting.

Apologies to any probate lawyers who are present in the congregation.

This can only be to attract our attention. For the Torah women's rights in the area of inheritance was important. Indeed Judaism has had a long history of being at the cutting edge of women's rights.

The female Judaean had freedoms that her Athenian counterpart could only dream off. Latter the same held true for women classical rabbinic period and the Romain world.

This is a tradition which is happily continued by the progressive movements. From the ordination of Regina Jonas in 1935, though the publication of Siddurim written in gender inclusive language and in Israel with the work of IRAC and women of the wall.

It is especially fitting, and yes poignant to read a passage of Torah focused on the inclusion of women in the synagogue founded by Lily Montague for the benefit of, largely female shop workers.

Just as, according to the Torah, the daughters of Zelophehad noticed lack in provisions for women and acted to change it, so too many generations latter did Lily Montague.

There is still, plenty of, work to be done in terms of inclusion both within the Jewish world and externally too it. But reviewing our history we can find the necessary courage and impetuous for action.

Ken Yehi Ratzon