Reflecting on a recent visit to a Buddhist temple and the narrative of Parashat Toldot, I explore the tension between spiritual scarcity and abundance. While the story of Jacob and Esau suggests a fin...

In a time of deep societal division and rising anxiety, Rabbi Adrian Schell delivers a powerful address for Civic Shabbat, "A Covenant of Courage." Drawing on the ancient call to Abraham in Parashat Lech Lecha and the prophet Micah's vision of peace, Rabbi Schell explores the urgent challenge of our time: the breaking of our "civic covenant". He confronts the corrosive effects of populist language and the resurgence of antisemitism, arguing that these are not just political issues, but a profound moral crisis that threatens the soul of democracy itself. This sermon is a call to reject the politics of grievance and instead answer the timeless call to "go forth, not to conquer, but to kindle". It is a powerful reminder that in the face of fear, our greatest strength lies in our shared commitment to decency, justice, and one another.

There is a strange tenderness in the second creation story.The first chapter of Genesis is full of grandeur and order: light and darkness, sea and sky, evening and morning. Everything unfolds with rhythm and precision, and when it is done, God looks at the world and calls it very good. Then the tone changes. The second chapter begins not with perfection but with need.

My sermon for Erev Sukkot addresses a direct and painful collision in the Jewish calendar: the beginning of 'z’man simchateinu', the season of our joy, falls on the exact second anniversary of the October 7th atrocities. It explores how the sukkah itself, with its flimsy walls and lesson in vulnerability, will not let us hide from this echo. This year, those walls are a stark reminder of the vulnerability imposed on so many. The sermon grapples with how we can possibly celebrate in the face of this memory, the ongoing hostage crisis, and the fresh grief from the recent antisemitic attack in Manchester. The message redefines Sukkot's joy not as a distraction, but as an act of defiance, resilience, and sacred memory—a way to honour those who no longer can, by choosing to build, gather, and sing because we remember.

This Neilah sermon begins with a story from the town of Chelm, where a drought has caused a crisis of faith, and the people demand proof that God is listening. Into this debate steps Jossele, who argues that while he can't be certain about God, he knows that a life of kindness, forgiveness, and charity is a good life in itself. This sets the stage for the final, honest hour of Yom Kippur, when we must choose how to live without guarantees. The sermon is a call to live with "doubt in the head, faithfulness in the hands" , holding our values high even when the future is unknown and letting our hearts lead us through the gates.

This sermon for Kol Nidrei begins with a story of a town where every clock is stopped at the precise moment of a deep personal hurt. This powerful metaphor explores how we all carry "stopped clocks" in our own hearts—frozen moments of resentment where we have defined ourselves, and others, by their worst mistakes. The service of Kol Nidrei and the work of teshuvah (turning) are presented as the spiritual keys to restarting time. This is a message not about forgetting the past, but about finding the courage to believe that change is possible, to allow our stories to move forward, and to take the small, brave step of winding just one clock.

There is a particular sound to the world when heard from inside a sukkah. The solid walls of our homes are designed to keep the world out; the thin walls of the sukkah invite it in. The rustle of the wind through the s'chach, the distant sound of traffic, the neighbour’s conversation—all of it becomes part of the fragile, temporary space we inhabit.

Between Rosh Hashanah and Yom Kippur, the work of 'teshuvah' (return) can feel daunting. But what if the essential tool for change isn't guilt, but language? Rabbi Adrian Schell explores the ancient Jewish "technology" of using words—for apology, for prayer, and for rewriting our own stories—as we prepare for the new year. Drawing on the Torah portion Vayeilech and the prophet Hosea, this sermon reframes Yom Kippur not as a day of judgment, but as a hopeful destination on a communal journey.

On Rosh Hashanah, we stand before the Divine with a profound and deeply human hope: to be truly seen. This sermon explores the quiet, sinking feeling of being overlooked that we have all experienced and connects it to the central prayers of the High Holy Days. It asks: What is the greatest blessing we can receive in this new year?

YouTube video by Wimbledon Synagogue

A new year teaches, renewal begins within—each choice shaping hope, growth, and transformation. #ShanahTovah #NewYear #Renewal #highholidays2025 #Elul

Pirkei Avot teaches: “Let your house be open wide, and let the poor be members of your household” – urging us to practice generosity and hospitality by welcoming those in need as part of our family. #highholidays2025 #Elul #hospitality #generosity

Hasidic tradition insists, “There is no despair in the world at all” – inspiring us to hold onto hope and resilience, never losing faith that change for the good is possible. #highholidays2025 #Elul #hope #resilience

Shimon the Righteous said, “The world stands on three things: on Torah, on service, and on acts of loving-kindness” – teaching that study and spirituality, devotion to God, and ethical kindness are the pillars that uphold our world. #highholidays2025 #Elul #Torah #kindness

The rabbis teach, “Who is honoured? One who honours others” – showing that we earn true respect by treating others with respect and dignity. #highholidays2025 #Elul #respect #honour

Pirkei Avot teaches, “Who is wealthy? One who rejoices in their portion” – reminding us that gratitude and contentment with what we have is the truest form of wealth. #highholidays2025 #Elul #gratitude #contentment

Pirkei Avot teaches, “Who is strong? One who controls their impulses” – defining real strength as self-control and mastery over one’s anger and desires. #highholidays2025 #Elul #innerStrength #selfControl

The Talmud teaches that lashon hara (evil speech or gossip) “kills three”: it harms the speaker, the listener, and the person spoken about – a stark warning about the destructive power of our words. #highholidays2025 #Elul #speech #noGossip

Our sages teach that we should judge others lekaf zechut – with the benefit of the doubt – viewing people favourably whenever possible. #highholidays2025 #Elul #compassion #understanding

Jewish tradition teaches that “great is repentance, for it brings healing to the world” – our personal transformation through teshuvah (repentance) can bring renewal and repair far beyond ourselves. #highholidays2025 #Elul #repentance #healing

There is a kind of seriousness we sometimes mistake for holiness. We approach our religious lives, especially as the High Holy Days draw near, with a sense of profound obligation, of weighty duty. There is a time for solemnity, of course. Yet, our tradition is wary of a service that becomes so heavy it crushes the spirit it is meant to lift.

Pirkei Avot teaches that you are not obligated to complete the work of perfecting the world, “but neither are you free to abandon it” – encouraging perseverance in pursuing goodness and justice. #highholidays2025 #Elul #perseverance #responsibility

Our sages teach, “Not study but practice is the main thing” – reminding us that learning must lead to action, and we truly live our values through what we do. #highholidays2025 #Elul #action #integrity

Jewish tradition teaches that worship is only meaningful when it reflects our commitment to be just and kind in our dealings with others. #highholidays2025 #Elul #worship #ethics