Parshat Emor; Leviticus 21:1-24:23

This week’s portion Emor outlines the yearly holiday and festival cycle. It describes in detail the moedim, or fixed times of sacred gathering that are the Israelites’ holy day calendar. The Torah outlines in addition to the Sabbath, the weekly holy day, the three pilgrimage festivals, Sukkot, Pesach and Shavuot, and the High Holy Days of Rosh Hashanah and Yom Kippur. It tells the days to observe these sacred gathering and a little about how to observe them. Although the details with which we observe these holy days in our time have developed throughout history, with additional interpretations and with influences of traditions, local custom and lore.

One passage in this section (Lev. 23:15-16) outlines the period of time that we are in now; the counting of the Omer, which begins on the second night of Passover and continues until Shavuot. The omer was an ancient measure of barley that was brought to the Temple as a sacrifice. Each day in this 50 day period, we count off another measure of barley. We recite a special prayer and then name the day—So we say this is twenty days in the counting of the omer, which is two weeks and 6 days of the period of counting the omer as an example of the way in which the counting is done..

We mark these days not only because this Torah portion says to enumerate them, but we link the holiday of Passover to Shavuot. First it is linked because Passover time is around the spring planting and Shavuot is the early harvest. On Shavuot we bring the first fruits of the harvest to the Temple as an offering. We also link these two holy Festivals because at Passover we commemorate the Exodus from Egypt while Shavuot marks the holy day when we commemorate receiving the Torah on Mt. Sinai. Thus these two holy days although separated by 50 days, none the less are both linked to our national identity and to the major narratives that form our people. Our freedom from bondage was celebrated at Passover but at Shavuot when we bound ourselves to God’s covenant a new kind of freedom ensued for our people. This was a freedom to become a nation of laws, justice, and faith. In the revelation at Sinai we found ultimate redemption!

There was a rabbinic debate about exactly when the counting of the omer should begin. The text in Emor says it should begin the day after Shabbat during this period. The Pharisees believed Passover was a Shabbat since no work took place thus the counting begins on the second night of Passover. This is how we count today. However, the Sadducees believed that the counting should begin on the day after the Shabbat in Passover. The Karaites still follow this custom in this way today.

This period of time from Pesach until Shavuot is also a mystical time. Each of the seven weeks of this period is dedicated to one of the mystical, kabbalistic aspects of God. Also each day in a week is also dedicated to another kabbalistic aspect of God-one of the Sefirot. The Sefirot are the divine emanations in the world. Thus each day of the omer period and each week are dedicated to calling these divine emanations into our world from the heavenly realm and helping us correct or fix (Tikkun) the world, our relationships and ourselves. We are preparing the world and preparing our spirits to receive the Torah again at Sinai on Shavuot. These seven aspects that we focus on during this period are: Chesed-lovingkindness, Gevurah-justice and strength, Tiferet-compassion/balance and harmony and beauty, Netzach –endurance or eternality, Hod-humility/sincerety and splendor, Yesod –bonding/foundation and remembering, Malchut, sovereignty/healing and leadership.

Each day is dedicated to a different healing and a different aspect of the Divine energy to help us heal ourselves, correct our lives and our relationships so that we can be ready for full redemption in receiving the Torah on Mt. Sinai

As we count off the days and weeks during this season hopefully we will be inspired to change our ways and become more mindful of the importance of Torah and of our own personal need for mending our spirits and souls

Achrei Mot-Kedoshim; Leviticus 16:1-20:27 By: Rabbi Denise L. Eger

Again this week we have a double portion of Torah before us. These are two very rich portions that emphasize holiness. The reason for observing many mitzvot in these sections of Leviticus is that the observance of them will imbue the individual with holiness: You shall be holy because, I, Adonai, your God, am holy (Lev. 19:1).

In both of these portions also discussed is a detailed list of sexual offenses. In both Achrei Mot and Kedoshim everything from incest, to adultery, and bestiality are described as abhorrent and an affront to God. These acts do not bring about holiness and are describe in Achrei Mot as “practices of the land of Egypt...” and “of the land of Canaan…” (Lev. 18:3). These are associated with pagan worship and idolatry and therefore punishable by death as described in Kedoshim. “All who do any of those abhorrent things – such person shall be cut off from their people. (Lev. 18:29). Karet—or being cut-off from the people was seen as a kind of death if not a physical one as individuals had to be part of a household, clan or tribe.

It is also in these two portions of the torah that we read the two verses that state: Do not lie with a male the lying of a woman with a man: It is abhorrence. These verses Lev. 18:22 and Lev. 20:13 are traditionally pointed to as forbidding homosexuality. But these verses have been debated greatly. The Torah does not have a framework for sexual orientation as we do today. It presumes that heterosexuality is the overlay for all.

Much has been written about these two verses in trying to discuss them. In the recent teshuvah by the Conservative movement written by Rabbis Elliot Dorff, Daniel Nevins, Avraham Reisner, —these verses discuss the prohibition against anal sex between two men in Jewish tradition. Further writings discuss that the reason for this prohibition of this sex act between two men are really outlawing male on male rape—an act of terror, humiliation and domination often used by invading armies to terrorize a population. While yet others have discussed this prohibition in relationship to pagan worship. In many pagan cults the priests and priestesses of the various gods and goddesses were often sex surrogates for the local deity. If it was a male god, they were served by female priestesses. If it was a goddess they were often served by male priests. In Judaism of the Bible we have a male deity served by male priests—thus the prohibition of male –male receptive sexuality.

Today gay men and lesbians are fully included in the life of the Jewish people among Reform and Reconstructionist denominations without any bar to full spiritual fulfillment –including the right to be a rabbi if qualified and married under the chupah. The Conservative movement has just recently voted to ordain gay men and lesbians as rabbis and cantors although the prohibition on anal sex between men remains.

From this understanding of the book of Leviticus—it is hard to argue that what is being discussed is a committed, same gender loving relationship. The torah doesn’t address gay headed families at all. I believe that gay men and lesbians have a full place in our society. These two verses so often used wrongly as justification for violence and murder of gay men and lesbians are being completely misunderstood by many fundamentalist Christians in their narrow reading of the Bible and their lack of understanding of these Jewish teachings.

Today we believe that the there is a pathway to holiness for gay men and lesbians. That gay men and lesbians can and ought to be true to their selves and true nature as God made us. Thus gay men and lesbians are created in the Divine image no less than heterosexuals or bisexual men and women.

All too often the Bible and these verses are used to keep gay men and lesbians from full equality in our society. This is wrong. We are not talking about pagan worship today when two gay men fall in love and form a family. We are not talking about “imitating the idolatrous practices of the Canaanites” when two women fall in love and want to affirm their relationship beneath the chupah- the wedding canopy. We must not and should not use these verses in the Bible to undermine the values of equality that are guaranteed in our U.S. Constitution.

It is time to make sure that when we approach Leviticus –the path to holiness is examined in its fullness and not isolated as with these two verses. The Path to holiness also includes reaching out to the poor, being fair in weights and measures and never insulting a parent. These are how we ought to be and ought to strive for holiness, while including gay men and lesbians in the fullness of our families, our society and our Judaism with equal opportunity and equality.

Parshat Tazria-Metzorah; Leviticus 12:1-15:32 By: Rabbi Denise L. Eger

This week’s double portion Tazria-Metzorah is all about spiritual defilement through various means from childbirth to skin diseases. These impurities are seen as keeping the individual from being near the Divine Presence or in even in communion with the community. Tazria-Metzorah speaks of the problem of Tzarat—which has been often mis-translated as leprosy. There is much discussion of what actually tzarat was. But it manifested itself as some kind of skin disease or affliction but this isn’t completely accurate because also in this week’s portion is the tzarat of fabric and houses. Whatever tzarat is or isn’t—it is clear that this condition isn’t just the result of some contagion. But tzarat is a spiritual condition that manifests itself physically.

Traditionally, tzarat is associated with the sin of lashon harah—gossip. If we turn elsewhere in the TaNaCh we see that Miriam, Moses’ and Aaron’s sister is afflicted with tzarat when she speaks ill of Moses’ wife –Tzipporah (Numbers 12:10). In the Talmud, this passage further reinforces the connection between tzarat and gossip or slander, “Resh Lakish said: This verse “This shall be the law concerning the metzora (one with the skin affliction) (Lev. 14:2) means: “This shall be the law concerning motzi shem ra (the one who speaks calumny.” (B.Ar 15b).
In the Midrash, Deuteronomy Rabbah, Rabbi Haninah said: Plagues of tzarat come only on the account of speaking calumny. For as the sages said, you can see for yourself that such plagues come on account of calumny. Even the righteous Miriam, who spoke slander against her brother Moses- plagues clung to her, as a sign and a warning to all given to speaking such slander. Hence the verse, “Remember what Adonai your God did unto Miriam (Deut. 24:9).
Slander and gossip eat away at the core of society and community. From the inside out they destroy the basic humanity of both the victim and the victimizer. But its reach is larger than that. It finally destroys the fabric of the community as trust is gone. No one can escape slanders effects. Whether true or not—the information and the way those now view the affected has changed forever.
In recent days, we have seen this in the world of radio. Don Imus, famous radio personality made awful slanderous comments about the Rutgers women’s basketball team. Here were young women, freshmen, who had taken a team that began with a losing season and they ended up in the championship game in NCAA Women’s Basketball. Their team ultimately lost to the University of Tennessee team who has been a powerhouse in women’s basketball for decades. The Rutgers women’s team had nothing to be ashamed of. They worked hard. They are scholar athletes. They are role models for everyone and yet, now Imus’ remarks like a plague of tzarat have descended not only upon Don Imus but upon these brave women, Rutgers University, all of women’s basketball and upon us as a society. Imus has apologized for his inappropriate words but the problem with slander, lies, and gossip is that once the words are spoken aloud they can never be retracted. Imus has a long history of misogyny, racism, and homophobia. But he is not alone. Many others including Howard Stern, Rush Limbaugh, Bam Magera, 50 Cents use the airwaves for shock value. And it is not radio alone.

Parshat Shemini; Leviticus 9:1-11:47 By: Rabbi Denise L. Eger

With the coming of Parshat Shemini the sacrificial system introduced previously is in full operation. In chapter 9 of Leviticus, Aaron, the High Priest and his sons now ordained bring the Divine Presence into full residence in the Ohel Moed, the Tabernacle through their sacrifices. On the eighth day of the ordination ceremony Aaron really begins to fulfill his sacred job’s duties. The offerings are made and the entire people are witnesses. “They brought to the front of the Tent of Meeting the things that Moses had commanded and the whole community came forward and stood before Adonai (Lev. 9:5).” Aaron brings the offerings as instructed and makes expiation for himself and for the people but these must not be done in isolation. These offerings are done certainly on behalf of the people of Israel but also before the people of Israel. The community must bear witness to these offerings and to the grandeur and majesty of the ceremony and ultimately to the see how the korbanot, the offerings indeed draws God near. Our Hebrew word for sacrifice like the ones made on the altar come from the root k.r.v. in Hebrew which means to draw near. Thus these offerings made by Aaron are to bring us closer to the Divine Presence and the Divine Presence close to the People Israel.

The Sifra (the Halakhic Midrash to Leviticus) teaches us that Aaron had to be urged to come forward to fulfill his duties at first. In verse 9:7, Moses had to say to Aaron: “Come forward (or draw near) to the altar…” One might think that Aaron would be eager to begin his special and sacred duties. We might imagine Aaron freshly ordained and robed in the royal clothes of the priesthood would assume his duties in a forthright manner, taking his place at the altar with gusto. But the Sifra teaches that Aaron was fearful and uncertain of going about his duties. His conscience was troubled because of his role in the sin of the Golden Calf. (He was the one the fashioned that idol at the foot of Sinai and then tried to disclaim any responsibility for permitting the great sin of the people and tried to wiggle out of accountability for creating it.) The Sifra teaches that Aaron was reminded of his sin when he looked at the altar because the horns of the altar reminded him of the calf. He was very embarrassed. But this is why Moses urged him forward because even though Aaron had sinned, he was still given the priesthood by God. Moses concluded that God would not have given him the honor of the priesthood with out first forgiving him. In addition the first offering on the eighth day was sin offering and Aaron’s first order of business was to “make expiation for yourself and for the people….as God had commanded (Lev. 9:7)” at the newly dedicated Tabernacle. In this way Aaron could really assume his priestly duties. But more importantly the barrier in the form of the sin of the Golden Calf that distanced Aaron from the Holy Divine One was removed and he could draw himself to God and God towards him. Thus he could fulfill his priestly duties from there on out and bring the people and God into harmony and communion with one another.
We learn many things from the above referenced Midrash. First we learn an important concept in Judaism about the nature of sin and forgiveness. Our sins prevent us from being at one with ourselves and with God. Our behaviors that violate our Jewish code of morality remove us from the holy and remove us from being close to God. God

Passover; By Rabbi Denise L. Eger

This week we observe the holiday of freedom, Passover. Our torah portion for the Shabbat reading is a special portion for the holiday. During Pesach we read the Torah during every day of the holiday—special sections from Exodus, Leviticus and Numbers depending on the day of Passover! These recall the actual events of the Exodus, as well as the Paschal offering that used to be made on this holiday as well as the passages that reinforce that this holiday is Chag Ha-Matzot—the festival of Unleavened Bread.

All week long each time we break off a piece of Matzah or flick a crumb of Matzah away—we should recall that this simple cracker is our taste of freedom. Water and flour that did not have time to rise, the most simple of breads symbolizes one of the most complex ideals—freedom. Freedom is complex because it requires of the individual personal responsibility. Freedom is complex because it requires consideration and hope. Freedom is complex because it often runs counter to human endeavors that want to control others. And yet, I think that freedom is as basic as flour and water because humanity desires for the ability to control their own destinies.

Passover is filled with ironic contradictions. Matzah is called in our Seder celebrations Ha Lachma Anya—the bread of affliction--. This is the bread of poverty. Matzah is the bread of slaves. Yet the style of our Seder meal is built on an elite Roman banquet. We eat the bread of poverty at one of the richest celebrations of our history, people and culture.

All week long we eat Matzah in lieu of bread. The Hebrew slaves had little time to prepare for their journey. They had no time to prepare ample food or provisions. Each Seder meal is a reminder of the haste with which our ancestors had to pack up and leave. Ironically they waited four hundred years in slavery to then have to rush toward freedom with only a few hours notice.

Another irony is that the ten plagues that God brought down upon Egypt will gave way to the Ten Commandments given to Moses and all Israel.

Then the Hebrew slaves who left Egypt in haste searching for freedom go into the wilderness of Sinai and there they bind themselves freely to God at Mt. Sinai.

These ironies are not to be missed or skipped over. Instead they add to the beauty and complexity of these holy days.

So as the week of Passover unfolds and the Matzah is broken as we slaves were broken by oppression only to be made whole by our relationship with the Holy One of Blessing through mitzvot—I hope you will take time to savor some Matzah and the freedom it symbolizes and then offer your thanks and gratitude for that freedom.
Chag Sameach.