Taking Responsibility | Parsha with the Chief - Shemot

Taking responsibility is one of the most subtle yet powerful forces shaping your life. Subtle, because it lives in the inner world, often invisible to others. Powerful, because it can change your life. Responsibility is, by definition, a heavy and demanding burden, but knowing how to harness its power will uplift your relationships, family, work and the trajectory of your personal growth. In Parshat Shemot, we meet Moshe Rabbeinu at the very beginning of his journey toward leadership. Before he speaks to Pharaoh, before miracles, before authority, Moses repeatedly steps forward when others step back, intervening in injustice, defending the vulnerable, and acting when "there is no one else." Yet when Hashem calls upon him to lead the Jewish people, Moshe hesitates. Why would someone who takes responsibility so instinctively resist leadership? Drawing on Pirkei Avot and the teachings of our Sages, Chief Rabbi Dr. Warren Goldstein explores a profound distinction: the difference between doing a task and carrying the mental load - the inner responsibility for whether something truly succeeds or fails. Our Sages teach that the first place where there is "no one else" is within ourselves. Responsibility begins internally, long before it becomes visible leadership. This talk offers a Torah framework for understanding leadership, self-mastery, and the quiet inner work that precedes all meaningful responsibility. Key Ideas Responsibility is defined by the mental load, not by visible action The first place where there is "no one else" is within oneself Torah leadership flows from the inside out Moshe's reluctance was humility, not avoidance Responsibility must be taken leshem shamayim

We are living through turbulent and confusing times. Much of what we see is filtered through politics and headlines. Hanukkah offers a completely different paradigm to make sense of everything. In this talk, Chief Rabbi Warren Goldstein asks a foundational question: what is Hanukkah really about? The Gemara speaks about the miracle of the oil, but why would our Sages establish a new festival for all generations on that basis alone, especially in light of the many miracles recorded in Jewish history and even in the Beit HaMikdash itself? Tracing the story of Greek oppression and the spiritual assault on Torah, mitzvot, and Jewish identity, the shiur draws a crucial distinction between Purim and Hanukkah, as explained by the Levush and developed further by the Maharal. Purim was a battle for Jewish physical survival. Hanukkah was a battle for Judaism itself. Through Pirkei Avot 1:4 and the life of Yossi ben Yoezer, the Chief reveals why Hanukkah begins in the home, why the symbol is light, and why Torah learning is not only information but a worldview that shapes how we see reality. Hanukkah remains a paradigm for every generation facing an attack on Jewish values. Key Insights Hanukkah is a paradigm for interpreting turbulent times through a Torah lens. The miracle of the oil is not the full reason for the festival. It is the symbol of its essence. Purim was a physical threat to the Jewish people. Hanukkah was a spiritual threat to Judaism. A spiritual assault on Torah is an existential threat to Jewish existence (Maharal). The menorah represents the light of Torah values that illuminate life and history. Pirkei Avot 1:4 and Yossi ben Yoezer offer a blueprint for spiritual resistance that begins in the home.

Difficult relationships and conflict are woven into so many social dynamics - within family, friendship, work community and society - causing tension, distance and pain.  Can these relationships be repaired? Can resentments and divisions be overcome?  In this talk on the Parsha of Vayeishev, Chief Rabbi Dr Warren Goldstein explores the roots of conflict through the story of Yosef and his brothers. Drawing on Pirkei Avot and the classical commentaries, the Chief explains that conflict does not begin with an event. It begins within us: in jealousy, ego, resentment, competitiveness, the desire to be noticed, the need to be right. Our Sages teach that the path to peace begins with inner work: learning to see others with generosity, patience, and compassion; recognising the image of God in every person; and mastering the emotional impulses that push us toward anger or division. Peace is not avoidance. It is spiritual strength. It is the courage to rise above instinct and choose connection. Key Insights Conflict begins inside us, before it ever appears between us. The story of Yosef and his brothers reveals how jealousy, ego, and resentment distort how we see one another. Pirkei Avot teaches that peace is built through inner work, not external control. Seeing the image of God in others changes how we relate, respond, and repair. Peace requires emotional mastery and the courage to rise above instinct. The Torah's model of peace begins with responsibility: I must work on me. Healing relationships begins with the heart, not the argument.

Fear is an intensely powerful and natural human emotion. It takes many forms. Fear of harm or failure or disapproval, fear of loss or rejection.  These fears can be debilitating obstacles to our success and growth, and to fulfilling our potential. And yet sometimes fear is an entirely appropriate response to real threats. Sometimes it warns and protects us. Where is the balance? And how do we rise above our fears so that we can truly flourish? In this talk on Parshat Vayishlach, Chief Rabbi Dr Warren Goldstein explores Yaakov's encounter with Esav as the Torah's model for facing fear with clarity, dignity, and faith.  When the Torah says "Yaakov was very afraid," the danger was real, and so was his fear. But the Torah uses this moment to reveal a deep truth: there is a way to face fear without being ruled by it. Yaakov responds with strategy, strength, and faith, and through his example, the Torah shows us the difference between fear that protects us and fear that holds us back. Our Sages teach that courage is not the absence of fear, but the mastery of it. Prayer becomes the training ground for trust. And the soul - light, strong, and purposeful - has the power to rise above the inertia and hesitation that come from the body. This is a talk about fear, faith, and the quiet heroism of self-mastery. It is about discovering the courage that is already within us, and learning how to bring it forward. Key Insights Fear is natural. The question is how do we face it. Yaakov's response: gifts, preparing for battle, prayer. Prayer trains us in trust. Pirkei Avot teaches faith through action. "Who is brave? One who conquers their inclination" (Pirkei Avot 4:1). Fear and laziness come from the body; courage comes from the neshama. "Be brave as a lion" - the Torah's call to spiritual courage (5:23). The Shulchan Aruch teaches: rise like a lion to serve Hashem. Lead the day. True bravery is overcoming inappropriate fear through self-mastery.

A few days ago I had the privilege of speaking to more than 100,000 South Africans in the National Day of Prayer at FNB Stadium.  The moment reveals something profound about the soul of the real South Africa. What I experienced was profoundly moving: the warmth of the crowd, the shared spirit of prayer, and the deep sense of unity that filled the stadium. And I felt something else: the genuine love and respect towards the South African Jewish community. Because we stand for the same values: faith, family, moral clarity, compassion, community. What happened in the stadium is a small part of something much larger. It reflects the real spirit of this country. National surveys from the Social Research Foundation, under the leadership of Dr Frans Cronje, show that the overwhelming majority of South Africans share the very values that build thriving societies. Values that are also at the heart of Jewish life, and at the heart of the free world. In my address, I spoke of our shared biblical heritage: the words of Isaiah, the Psalms, and the covenantal promise to Abraham: "Those who bless you will be blessed." The crowd immediately recognised and embraced these verses. Their response was powerful and heartfelt. This is a message of hope, dignity, unity and of the powerful future we can build when we stand together. KEY INSIGHTS South Africa is united by shared moral values: faith, family, community, and compassion. The warmth toward the Jewish community reflects a deep national bond. Biblical values remain alive in the hearts of millions of South Africans. National surveys confirm: the majority of South Africans aspire to moderation, respect, and moral clarity. The Day of Prayer reveals the true spirit of the nation. It is far stronger than politics or division. Our shared values form the foundation for South Africa's future. When people of faith stand together, they can shape a new national destiny.

There is a deep psychological need to find paradise - a state of bliss without stress, duty or struggle. Entire industries are built around that longing: leisure, entertainment, escape.   Perhaps it is a yearning for the Garden of Eden we once had, and then lost. We have been searching for paradise ever since.  But what are we really seeking? And are we looking in the right place? In this talk on Parshat Vayeitzei, Chief Rabbi Dr Warren Goldstein explores Jacob's dream - a ladder planted on the earth, reaching into the heavens - and reveals the Torah's model for finding the paradise we seek. Drawing on Pirkei Avot (2:17), "All your deeds should be for the sake of heaven," and the Rambam's introduction to Pirkei Avot, Chief Rabbi Warren Goldstein shows how Jacob's dream becomes a blueprint for daily life. Yaakov was about to begin an ordinary journey: earning a living, building a family, working in the marketplace. God shows him the ladder to teach him: what looks mundane can be connected to heaven. Viktor Frankl taught that the deepest human need is not pleasure but meaning. The Torah taught this centuries earlier: paradise is not escape. It is purpose. It is living with direction, holiness, and connection to something higher. Key Insights  We're all searching for paradise, but often looking in the wrong place. Jacob's ladder shows that ordinary actions can connect earth to heaven. "All your deeds should be for the sake of heaven" - Pirkei Avot 2:17. The mundane can be part of a divine mission. "God is in this place, and I didn't know." Meaning, not pleasure, is the deepest human need. The Shechinah rests with those who live for the sake of heaven.

Life is short. The average human lifespan of 4000 weeks is, as Oliver Burkeman says, "absurdly, terrifyingly, insultingly short". No increased productivity or efficiency can escape the limits of our mortality.  How do we live with this? How do we confront the fact that our time is finite, and that nothing we do can change that? To explore this question, Chief Rabbi Dr Warren Goldstein contrasts Oliver Burkeman's book Four Thousand Weeks: Time Management for Mortals, with the Torah's much deeper framework for understanding time itself. In this talk on Parshat Toldot, we examine the encounter between Yaakov and Esav as a case study in how human beings respond to mortality. Esav declares, "I am going to die. Of what use is the birthright to me?" His philosophy is simple: if everything ends, then only the present matters. But the Torah offers a radically different view. Pirkei Avot teaches that "this world is a prozdor - a corridor - before the next," we discover that the way out of the 4,000 weeks is not by stretching them, but by using them to reach something beyond: eternity. Time is the most precious resource we possess. It is life itself. There is much to be done. And the task is impossible to finish. Yet our lives do not need to be tragic. They can be heroic. This is a lesson about time, purpose, mortality - and the heroic dignity of the human condition. Key Insights: Life is about 4,000 weeks - and we cannot escape that limit. Esav's mistake: "I am going to die. What use is the birthright to me?" This world is a prozdor leading to Olam Haba - Pirkei Avot 4:21. The way out of the 4,000 weeks is through them and toward eternity. "If not now, when?" Rashi teaches: if I don't do it here, I cannot do it there. Time becomes meaningful when it becomes eternal. Priority is the essence of Torah time management. We are born in the middle of things, we die in the middle of things. We are mortal, but also heroic - limited beings with access to infinity.

I was invited by The Common Sense - South Africa's newest and most exciting online publication, led by Dr Frans Cronje - for a long-form interview about my journey since October 7th. In this conversation with Gabriel Makin, I reflect on leading the South African Jewish community through crisis, and standing up to the anti-Israel campaign advanced on behalf of Iran and Hamas. In this wide-ranging interview, the Chief Rabbi speaks about what it meant to guide the community through two years of uncertainty, pressure, and historic responsibility. The discussion explores the events after the October 7th massacre, the war that followed, the battle of ideas in South Africa, the challenge of rising antisemitism worldwide, and the moral and strategic lessons that have emerged. This is a conversation about leadership in a time of crisis — the decisions, the dilemmas, the inner work, and the profound sense of mission that shaped these last two years. Key Themes: Leadership under pressure - what crisis reveals about values and character South Africa's political crossroads and the ANC's stance on Israel Why public mobilisation of ordinary citizens matters The global struggle against jihadist extremism The moral foundations of Western civilisation Faith, meaning, and the erosion of spiritual confidence in the modern world Lessons from Israel's resilience and miracle-filled survival Why true leadership demands responsibility, courage, and clarity

There is a deep psychological need that every human being has to impress other people. To be recognised, to be seen, respected, and to be valued. This need is real and demands to be fulfilled. But when we pursue it in the wrong way, it can be harmful to our happiness, our integrity, and our relationships. In this talk on the Parsha of Chayei Sarah, Chief Rabbi Dr Warren Goldstein explores a foundational teaching from Pirkei Avot: "Say little and do much." The Gemara contrasts two figures - Abraham and Ephron - as archetypes of righteousness and wickedness. Abraham promises little and delivers abundantly. Ephron promises generously and delivers nothing. What lies beneath this contrast? The answer lies in a deep longing that we all have: the search for recognition. Ephron's grand promises came from a desperate need to impress others. Abraham, by contrast, wasn't living for human applause. He lived for the recognition of Hashem. The Mishnah teaches that those who chase fame lose it, but "the crown of a good name" is bestowed by God Himself. The Rambam explains that true honor flows from integrity, humility, and doing good for its own sake. Hashem sees the effort, the sacrifice, and the hidden goodness even when no one else does. And when recognition comes from Him, it becomes steady, lasting, and real. This talk reveals a Torah model for navigating our deepest need for recognition in a way that frees us from the fragility of public opinion and anchors our self-worth in eternal values.   Key Insights Recognition is a core human need, but where we seek it determines everything. "Say little and do much" - the Gemara's blueprint for integrity. Abraham vs. Ephron: two models of greatness and emptiness. Ephron lived for applause - Abraham lived for God's recognition. "Those who seek to spread their name lose it," - the Mishnah's warning about human validation. "The crown of a good name" is bestowed not by people, but by Hashem (Rambam). Hashem sees the effort, the sacrifice and the hidden goodness, even when no one else does. True recognition comes from living for a higher purpose, not for approval.

Life is filled with obstacles and problems. Some are small. Others shake us to the core. Setbacks and struggle punctuate the human condition. How do we deal with this reality? We need a mental model that's honest and realistic, and also positive and productive. In this talk on the Parsha of Vayera, Chief Rabbi Dr Warren Goldstein explores a profound Mishna from Pirkei Avot: Avraham Avinu was tested with ten tests, and he withstood them all. From persecution and exile to famine, war, family tension, and the ultimate trial of the Akeidah, Avraham's life was defined not by ease, but by purpose. Each challenge revealed another layer of his faith and moral courage. The Rambam, Ramban, and Maharal reveal that these tests serve a dual purpose. They reveal greatness to others - turning struggle into inspiration - and they actualise hidden potential, transforming faith into action and possibility into reality. In the world of the soul, there is peace and clarity; in this world, there is struggle. And that struggle is the purpose. Every challenge, every obstacle, every test is an invitation to reveal who we truly are and to fulfil our soul's mission on earth. Key Insights: Life itself is a test. Every moment offers spiritual opportunity. Avraham's ten tests form the blueprint for resilience and greatness. Tests don't punish. They refine and reveal. Struggle is the purpose, not the interruption. Our souls came into this world not for comfort, but for greatness. True leadership comes through example - Avraham as Avinu, not simply a teacher.