Advertise on podcast: Chief Rabbi Warren Goldstein

We all have a sense of who we are. It feels obvious. Familiar. But that picture is likely incomplete. Where does the self begin, and where does it end? In this week's parsha, we encounter the command: "Love your neighbour as yourself." What is the "self" we are being asked to understand? Drawing on the teachings of Pirkei Avot and the insights of our sages, including the profound perspective of Rabbi Shimon Shkop, the Torah opens a deeper question about identity, one that lies at the heart of how we relate to ourselves and to others. It is a question that challenges some of our most basic assumptions about selfhood. In this week's talk on Parshat Acharei-Kedoshim, Chief Rabbi Dr Warren Goldstein explores a question that reshapes how we think about identity, responsibility, and what it means to be human. Key Questions Where does the self begin, and where does it end? Is self-love the opposite of selflessness? Or is it a part of it? What does it really mean to love your neighbour "as yourself"?

The way we speak feels simple. We describe what we see, respond to what happens, and share our thoughts with others. Words appear to express reality. But the Torah presents a very different perspective. In this week's talk on the Parsha of Tazria-Metzora, Chief Rabbi Dr Warren Goldstein explores a deeper understanding of how the way we speak shapes the world in which we live. We are taught what to do when we encounter tzara'at, an experience that reveals the profound impact of speech and the way it shapes how people are seen and understood. Words do not only express reality. They change how it is seen and influence the way we experience life. Key Questions How do the stories we tell about others influence how we see them? What does Torah offer as the framework through which we understand reality? Do words simply describe reality, or do they shape it?

Gratitude is one of the most familiar ideas in human life. We teach it to children, express it to others, and speak about it often. Yet the deeper meaning of gratitude is not always obvious. As Pesach approaches, the Jewish people return to the story that lies at the heart of our national memory: the Exodus from Egypt. At the Seder table we recount the miracles, the redemption, and the journey from slavery to freedom. And of course, we give thanks. Pirkei Avot invites us to look more carefully at what gratitude really is. More than just a feeling or a gesture, it points to something deeper about how we understand what we receive in life, and what it asks of us in return. In this special talk for Pesach, Chief Rabbi Dr Warren Goldstein explores a remarkable insight that opens a new way of thinking about gratitude and responsibility. Key Questions What does gratitude actually mean? Why does Jewish wisdom treat gratitude as deeper than simply saying "thank you"? What does the story of Pesach reveal about the nature of gratitude?

Work is often measured in terms of employment and economic survival.  To understand its deeper meaning is to begin seeing life itself in a different way. In this week's parsha, the Torah begins with a surprising image. A Kohen, dressed in sacred garments, performs what appears to be a simple cleaning task: removing the ashes from the altar. On the surface, this seems menial. Yet the Torah treats it as an act of holy service. Why? And why does Pirkei Avot teach us not merely to work, but to love work? Because the Torah's understanding of work is very different from the way we usually think about it. What looks ordinary actually carries a deeper purpose, and what feels like effort holds the key to something far greater. In this week's talk on the Parsha of Tzav, Chief Rabbi Dr Warren Goldstein explores this question through the deeper wisdom of the Torah and our sages. Key Questions Why does Pirkei Avot teach us not only to work, but to love work? What gives work its dignity - the task itself, or the purpose behind it? What does the Torah reveal about effort and the human condition?

Miracles captivate the imagination. But what are they? Do they still exist? What do they reveal? These may seem like distant, philosophical questions. But, to understand miracles is to discover something that changes how we see the world, and how we live within it. And Pesach is the time to do it. As the Jewish people enter the month of Nissan, preparing for Pesach, the Torah places the miracles of the Exodus at the centre of our story. The ten plagues. The splitting of the sea. Moments that reshaped history. But Pirkei Avot - the great Talmudic tractate on character, growth, and human greatness - does something unexpected. In the midst of its teachings, it turns to miracles. Why? Because miracles are not only about what happened then. They raise a deeper question about what is happening now. If the same power that split the sea is required, at every moment, to sustain the world… then what we call the "status quo" may not be what we think. Chief Rabbi Dr Warren Goldstein explores this idea in a special talk for Pesach and the month of Nissan. KEY QUESTIONS Is reality fixed, or is change always possible? How does belief in miracles shape the way we see ourselves? If nothing is fixed, what does that mean about the way that we live?

Almost everything important in life happens with other people. Marriage. Family. Business. Community. Society. These relationships shape us in powerful ways. They can bring out our greatest strengths, and sometimes our most difficult character traits as well. It is often in the presence of other people that we feel jealousy, competition, or the desire for recognition. These moments can feel uncomfortable, even frustrating. But perhaps those very interactions are exactly where human growth takes place. In the Parsha of Vayakhel–Pekudei, Moses gathers the entire nation together as the Jewish people begin building the Mishkan. Individuals come together to create something greater than themselves, and in the process something profound happens. In this talk, Chief Rabbi Dr Warren Goldstein explores what it means to grow through our relationships with others, and how the associations that fill our lives can become the place where we develop into the people we are meant to be. Key Questions Why do some of our most difficult character traits emerge in the presence of other people? Would it be easier to grow as a person if we separated ourselves from the community? Or is it possible that the challenge of living with others is precisely where human greatness is formed?

Setbacks and mistakes are part of being human. But for many people, the real struggle isn't the failure itself. It's what comes after. Some respond with perfectionism. Others settle for mediocrity. Both of these responses miss something fundamental about life. In the Parsha of Ki Tisa, the Torah records one of the most devastating moments in Jewish history: the shattering of the first tablets. And then something extraordinary happens. A second set of tablets is given. Why? Chief Rabbi Dr Warren Goldstein explores this question in a powerful reflection on Parshat Ki Tisa, drawing on the timeless wisdom of Pirkei Avot. KEY QUESTIONS • Why can perfectionism become a trap? • Why might mediocrity be just as dangerous?

To view what is happening in Iran, merely in military and political terms would be a mistake. It is Biblical. This week, as Jews throughout the world prepare to read the Book of Esther, events of historic magnitude are unfolding in the very land once known as Persia. Iran and Israel stand in direct confrontation. The Middle East has been reshaped in ways few believed possible only months ago. The timing is striking. The geography is unmistakable. Two thousand four hundred years ago, from that same region, a decree emerged that threatened the existence of the Jewish people. Purim commemorates that moment. As the ancient words are read again this year, the question before us is not only what is happening in the Middle East, but whether we understand what we are witnessing.   KEY QUESTIONS Are we witnessing a modern-day Purim? What does it mean when ancient patterns re-emerge in real time? Do we recognise hidden miracles while they are still unfolding?

There are moments in life when everything shifts. Circumstances change. Crisis strikes. You find yourself somewhere you never expected to be. In the story of Purim, Queen Esther faces such a moment. A decree has been sealed. The future hangs in the balance. She hesitates. Mordechai's response to her is simple, and seismic: "Who knows if it was for this moment that you became queen?" If nothing in life is coincidence, then what does that mean for the moment you are in right now? Drawing on Pirkei Avot and the profound insights of Rav Yosef Dov Soloveitchik, Chief Rabbi Dr. Warren Goldstein explores an idea that reshapes how we understand crisis, responsibility, and the moment we are in. KEY QUESTIONS EXPLORED What if nothing in your life is coincidence? Why does Esther hesitate at the decisive moment? What did Mordechai see that she did not? What is demanded of us when the moment finds us?

A house protects us from the elements. A home provides something far deeper.  What is it about the human soul that refuses to settle for shelter alone? In the Parsha of Terumah, the Torah commands the building of the Mishkan, a sanctuary that becomes a dwelling place for the Divine Presence. Redemption from Egypt is followed not only by freedom, but by the act of building a home for Hashem. Why? Why does the Torah describe the Mishkan in the language of home? And why is exile so often defined as being sent away, not merely from land, but from belonging? There is a deeper pattern woven through the Parsha of Terumah. Even in comfort, many people carry a quiet sense of displacement. Even surrounded by walls, something can feel missing. Drawing on the Ramban, Pirkei Avot, and the inner meaning of the Mishkan, Chief Rabbi Dr. Warren Goldstein explores a question that lies at the heart of the human condition: Where do we truly belong? Key Questions Explored What transforms shelter into belonging? Why does exile feel deeper than geography? What does it mean to build a home for the Divine? Where does the human soul feel most at home?

The recent Roedean antisemitism scandal began when they refused to play a scheduled tennis match against King David. The incident generated national uproar, investigations, and fierce public debate. But this moment is about more than a match. At first glance, it appears to be a dispute within two respected South African schools. Yet beneath the surface lies a larger tension. It is a tension that touches education, identity, and the moral direction of our institutions. What happens when longstanding principles begin to shift? What happens when frameworks once rooted in enduring values are replaced by new moral languages? What happens when institutions that once drew from shared foundations find those foundations quietly eroding? What sustains a free and pluralistic society? What allows diverse communities to coexist with dignity and mutual respect? And what happens when the moral architecture that made coexistence possible begins to weaken? In this address Chief Rabbi Dr. Warren Goldstein examines the deeper currents exposed by the Roedean controversy, and what they reveal about the state of South Africa's moral foundations. This is not only a moment for schools, but a moment for South Africa as a whole.

Justice is easy to think of as something that happens outside of ourselves: in courts, in governments, and in society. It sounds powerful in debate, clear in principle, and noble in theory. But what happens when it is out of the public eye? What happens when there is no judge, no audience? That is where the real test begins. In this talk on the Parsha of Mishpatim, Chief Rabbi Dr. Warren Goldstein explores why the Torah moves directly from the revelation at Sinai into the intricate details of civil law, and what that transition reveals about the nature of justice itself. History has shown that law alone is not enough. Order can exist without righteousness. A legal system can be built on injustice. So what makes justice real? Who are you when no one is watching? Why is honesty in business elevated as one of the first measures of a life well lived? Drawing on Pirkei Avot and the deeper structure of Mishpatim, this talk explores the invisible arena where character is truly shaped, and where the real meaning of justice is finally tested. KEY QUESTIONS • What separates a legal system from a righteous one? • Why is integrity hardest when it is unseen? • What does justice demand beyond compliance? • Why is private honesty the truest public strength?  

There is a human superpower that every person possesses, yet so often it remains underutilised and underdeveloped. Not because it is difficult, but because it looks like nothing at all. It appears passive, unimpressive, almost invisible. And yet it may be the most powerful capacity a person can master. In this talk on the Parsha of Yitro, Chief Rabbi Dr. Warren Goldstein explores why listening may be the most underdeveloped - and most transformative - human capacity. The Parsha introduces Yitro, a man whose life changes because he truly listens. Later, Moshe Rabbeinu, the greatest leader in Jewish history, does something even more telling: he listens to criticism and acts on it, preventing collapse and reshaping Jewish leadership for all generations.  But if listening is so powerful, why is it so rare? Why does silence feel uncomfortable? What makes us resist ideas that challenge who we are? Why does the Torah define wisdom not by how much we know, but by our willingness to learn? Why do our Sages teach that silence is the "fence for wisdom"? And why is the Parsha of the Giving of the Torah named after a man whose defining trait was that he listened? The shiur then turns to Shema Yisrael, "Listen, Israel," and reveals why Judaism's most famous declaration is not a call to see, but to hear. KEY THEMES EXPLORED Why the most powerful force in life is almost invisible What separates hearing from truly listening Why wisdom requires silence before knowledge Why real listening demands the courage to be changed Why the Torah places listening at the heart of truth

South Africa's expulsion of Israel's senior diplomat is one of the most extreme diplomatic actions a government can take. It shows how much President Ramaphosa and his government hate Israel and the Jews: that the government is prepared to let its own people die rather than concede that its foreign policy on Israel is misguided.  And that is why the President is a cursed leader of a cursed party. In this uncompromising address, Chief Rabbi Dr. Warren Goldstein explains why the South African government's decision represents state capture 2.0: the sale of South Africa's foreign policy. The Israeli embassy was working with local communities to help address a devastating water crisis in the Eastern Cape. Millions of South Africans lack reliable access to clean water. Children fall ill from preventable diseases. Families queue for hours or share contaminated water with livestock. When Israel offered help, the programme was halted. The diplomat was expelled. Because allowing Israel to alleviate human suffering threatened the optics of the ANC's anti-Israel agenda. This decision cannot be viewed in isolation. It forms part of a broader pattern: hostility toward Israel, silence on Iran's human rights abuses, and growing alignment with regimes that export repression and terror. Time and again, South Africa's foreign policy has drifted away from the country's own national interest. The Chief Rabbi warns that this path carries serious moral, economic, and political consequences, from undermining trade relations and jobs to deepening poverty and international isolation. This is not about Israel alone. It is about governance, corruption, and the cost of allowing ideology to replace responsibility. KEY INSIGHTS Expelling a senior diplomat is an extreme act that signals political breakdown South Africa's foreign policy is being traded away to serve external interests The poor bear the cost when ideology overrides humanitarian need This decision fits a wider pattern of moral inconsistency and selective outrage State capture has evolved from looting institutions to selling national interest

Resentment is one of the most destructive forces in human life. It corrodes relationships, clouds judgment, and undermines long-term happiness. Yet it can feel deeply enticing. In this talk on the Parsha of Beshalach, Chief Rabbi Dr. Warren Goldstein explores why bitterness takes such a strong psychological hold, and why the generation that left Egypt struggled so profoundly to let it go. This week's Parsha is filled with complaints. Our Sages teach that of the ten times the Jewish people tested God in the desert, seven occurred here. These were not only cries of fear, but repeated expressions of frustration, cynicism, and longing to return to Egypt. Why was a physically freed people unable to move forward? Drawing from Pirkei Avot and the insights of our Sages, the Chief Rabbi reveals a psychological truth: freedom from slavery is not the same as freedom from the mindset of slavery. The Torah contrasts this mindset with another model entirely - one that endures hardship without surrendering to victimhood. What is it that makes the difference? Why is faith alone not enough? And what does it take to move from resentment to responsibility, from complaint to inner strength? KEY INSIGHTS EXPLORED Resentment can feel emotionally stabilising, even as it erodes inner freedom Attachment to the past often feels safer than the risk of growth Letting go of victimhood requires courage, not comfort True freedom begins with responsibility, not release