Achrei Mot-Kedoshim: Leviticus 16:1-20:27 - Yom Haazmaut

Another double portion of Torah is the reading this week, Achrei Mot-Kedoshim. These sections are filled with the prohibitions of certain sexual relationships, child sacrifice, laws about specific sacrifices and food, and rules of general societal relationships.
These two portions receive a lot of attention particularly from Christian fundamentalists because of the two small passages that say a man shouldn’t lie with a man as he lies with a woman. These two passages are the basis for an entire political empire bringing their hatred and bigotry to the public square.

The verse in Achrei Mot (18:22) and the verse in Kedoshim (20:13) has long justified the murder of gay men. Ironically and sadly the punishment also described for adultery is death. The punishment described in Kedoshim for a man having sexual intercourse with a woman during menstruation is excommunication. In ancient times this was a living hell to be cut off from your tribe, your kin and your family.

But the difference is that today-no one much worries about menstruating women and their sexual experiences during that time of the month. Adultery while painful to the family unit is hardly something for the death penalty. Yet throughout the world gay men and lesbians too are subject to death and murder and torture for loving in their natural ways; the way God made them.

The Bible has been used throughout time to condemn those that seem different, that are other. And these two small passages in Leviticus have been specifically used by right wing, Christian activists to fuel their gay-bashing industry. These two small passages seem to occupy way too much of their focus as they take away civil rights or prevent full equality for gay men and lesbians in state after state.

We only have to look at California as an example. With the passage of Proposition 8 the religious Christian fundamentalists in bed with Mormons and Catholics took away the civil rights of gay men and lesbians. The State Supreme Court had found that California could no longer discriminate in the issuance of marriage licenses. But radical religious fundamentalists lied to the electorate, using these passages from this week’s portion as their guide and foundation. They created a wave of fear in fair minded Californians that somehow gay people are less than, are a threat and want nothing but to harm the children of California. They use these verses in Leviticus as a jumping off point to build their case. They use these passages to undergird their theological objections to marriage and equality for gay people.

It is no different than the campaign the right wing fundamentalists waged in Arkansas preventing gay people and single people from adopting children. These passages in Leviticus were used and are being used as the foundation point of their arguments. “Look even the Bible says they should be dead,” say some preachers- “How can we let them adopt?” This campaign of lies about the lives of gay men and lesbians (let alone single people’s ability to parent) is being waged now in other states, like Tennessee where an adoption ban is winding its way through their state legislature. Other states such as Florida already have an adoption ban in place for gay men and lesbians. And in each case the fundamental underpinnings for building the case against gay men and lesbians as parents begins with these verse.

But it is wrong to use these verses to persecute gay people. This is a place we as Reform Jews differ greatly from these right-wingers. Here is a place where progressive people of faith differ. These passages do not relate to anything we know of today having to do with gay men or lesbians. These two passages while perhaps grounded in their own time are no different than the passages about adultery or sex with a menstruating woman. Or as this same torah portion specifically mentions that one who curses their mother or father shall be put to death. While disrespectful no one is advocating for death for parent cursers in the public square.

So why homosexuality? Why do these two passages hold such sway over some and why are these two passages seen as more authoritative than the passage about sex with menstruating women?

It is nothing short of fear and the “yuck” factor. Sex is so personal and so private. So little is spoken about it openly. Many straight men have been taught all of their lives to fear gay men. Their ways of loving, gay men’s ways of loving and expressing their affection for one another as varied as it is, sometimes feels too different for straight men. It was most common for straight men to engage in these behaviors in cruel and difficult war times. We still see it today. Just as for many gay men sexual intercourse with woman feels too different and too strange for them.

Thus as I read these two passages it is important to understand that a man shouldn’t lie with a man as he lies with a woman—tells us something important. It says be authentic. Do not imitate the ways of a woman if you are a man. I choose to read this to say be yourself in loving and sex. If you are dominating someone, or using sex with men to rape or dominate or humiliate this is not a loving way of God. Be who God made you and use your sexual nature to love authentically.

That is the way we can all be life affirming. And it is time to educate the electorate that in the United States theology is not law. There is a separation of Church and State (thank goodness) and that we must do everything we can to protect that separation.

This week we will also celebrate Israel’s 61st birthday. Yom Haazmaut is Israel Independence Day. We give thanks for the modern state of Israel. We pray for her safety and security and we pray for the day when all of her peoples Jew and Arab, secular and religious live in peace with one another and their neighbor states and the world.

Parshat Tzaria-Metzora: Leviticus 12:1 – 15:33 / Yom HaShoah

This double portion is often one of the most difficult for contemporary Jews to deal with. It speaks such a foreign language to us: the language of spiritual uncleanliness. Mentioned in this portion is spiritual/ritual uncleanliness caused by a certain kind of disease of the skin, a kind of mildew in fabric, and in houses; the spiritual defilement in the messiness of childbirth, the spiritual defilement that comes from sexual discharge.

For the ancients and their limited scientific understandings of the body, anatomy, medicine and even mold perhaps their theology makes sense. These were signs and portents to be interpreted by the priesthood. Offerings to God had to come from sacrifices without blemish. Thus it would make sense to ensure that those offering the sacrifices also were without blemish. That old phrase, “Cleanliness is next to Godliness” takes on meaning in this context since the sacrifices were meant to draw one nearer to God. The root of the word korban which means sacrifice comes from karov — to bring close, or draw near.

But are there times that we are in a state of spiritual uncleanliness? Are there times we cannot draw close to God? Even though we do not offer sacrifices, we do still assert that we can draw close to the Holy One of Blessing. Through mitzvoth, through social justice, through prayer and meditation and importantly, Torah study — we Jews draw close to our God. But are there times and moments in our lives when our spirits are fouled? Are there times or moments in our lives when we can’t open our hearts and minds and souls to the possibility that God reaches out to us?

For those who have been or are in an addiction recovery program, they know full well that while using whatever drug or modality that their spirits are unclean. That is why a 12 step program of recovery includes figuring out and affirming a Higher Power. Because until that moment happens, our spirits are unclean and we cannot move toward integrating the sections of ourselves or our worlds without drawing near to something bigger than ourselves.

For those not working a 12 step program of recovery — are there other moments when our spirits might be unclean? Are we so angry at someone or the world at large that we cannot forgive? Cannot open our hearts to another? Are we so fearful or anxious about our lives that we cannot even see ahead to a future that our spirits are damaged?

The sacrifices and remedies though primitive in Leviticus, try to help the individual re-integrate into society and heal the spiritual deficits represented by these moments. We too need a way to help us re-integrate into society and heal our spiritual deficits.

This week, we Jews observe Yom HaShoah, Holocaust memorial day. This holy day of commemoration speaks to us of the need to integrate the story of our people’s peril at the hands of the Nazis into our lives. It is a time to mourn, a time to gather, a time to try to make sense of the horror of the years of imprisonment, torture and murder that befell the Jewish people in the mid-20th century. Even as many survivors are nearing the end of their lives and hate-mongers in the world continue to try to erase the memory of the Holocaust, Yom HaShoah ritualizes this remembrance and teaches all of us that we must continue to tell the stories. So too by observing this holy day of commemoration through kindling our yarhzeit candles we help to keep the flame of hope alive that God’s rescuing hand will always be there for us.

Parshat Shemini: Leviticus 9:1 - 11:47

As we finish the Passover holiday and we count the Omer toward the next holy days of Shavuot--the time of remembering the revelation at Mt. Sinai, we read this week's portion from the Torah, Shimini. After a week of dietary restrictions for Pesach--we are reminded in this week's portion of the forbidden and permitted foods. The origins of Kashrut, of the laws of keeping kosher are described here.

But at the very beginning of the portion in the opening verses, Moses turns over the responsiblities of the sacrificial offerings to Aaron the High Priest and his sons. The priesthood was intiatiated during a week of celebrations. Aaron and his sons were ordained by Moses and now on the eighth day (from whence the portion gets it name, Shimini) Aaron must offer the daily offerings. And life must move on to its regular rthymns. Aaron the High Priest takes the daily offerings and initiates the regular sacrifices of the people on the altar. But there is still a newness to it all. Moses is still by his side teaching, watching and approving. The parasha tells us that the entire community of Israel came forward with Moses to watch and to make sure that all was correct. The people too had to accept Aaron and his sons as High Priest. Although appointed by God and annoited by Moses, the faith that the people would put in the priesthood also had to shape this first experience of offering the sacrifices. They were witness to this moment of transition and elevation of Aaron to the priesthood.

Even as Aaron offers these sacrifices Moses is by his side making sure they were done correctly. After all God told Moses about the sacrifices not Aaron and Moses had to train Aaron in the ways of worship. So Moses is by his side making sure that the details are honored and the people can trust in Aaron.

As the first offerings are made Aaron turns to the people to bless them. Aaron lifts up his hands in prayer and blessing. Rashi teaches us that this blessing was the priestly benediction recorded in the book of Numbers parshat Naso, chapter 6:22-27. This blessing might have been integral to the offering invoking God's presence and blessing upon the people. Then the portion tells us thsked Mat Aaron stepped down from the altar and with Moses went inside the Tent of Meeting. Did they do this to debreif in private? Did Moses point out tips of the trade? Or as some scholars said Moses went into the Tent of Meeting to now teach Aaron the service of the incense. While yet another midrash in the Sifra quoted also by Rashi teaches that Aaron was upset that God's Divine Glory had not yet descended upon the altar and Moses to come into the Tent of Meeting so he didn't lose face among the people. They prayed for compassion and the Divine Presence--the Glory of God descended upon the Tent of Meeting and the holy flame consumed the offerings.

The people were witness to the Divine Glory and they saw the Divine fire. But even as Moses and Aaron left the Tent of Meeting--before the Glory of God descended, Moses and Aaron turned again to the the people and blessed them.

I like to imagine that God's presence descended not just because of the sacrifices but because of the blessing of the people and their heartfelt responses. When Moses and Aaron share their gifts, their leadership, the holiness of their work and help uplift the people even as they uplift their hands with blessing, it is then that God appears.

For us today--when we say be a blessing-we too are inviting God's Divine Glory to descend upon our lives and the lives of those we touch.
Be a mensch, walk with humilty, serve God and others.
Share your gifts and talents then the Divine Holy Presence makes itself known in our lives.

Passover

Happy Passover! Chag Sameach. This is Passover week. This is a time we recall our Exodus from Egypt. The word in Hebrew for Egypt is Mitzrayim. It means narrow place. In Egypt the ancient Hebrews lived a narrow, limited existence. As slaves for four hundred years their ability to live their traditions fully and with full human dignity was filled by the terror inflicted upon their community by the Pharaoh and the edicts heaped upon them. In the book of Exodus we read:

The Egyptians ruthlessly imposed upon the Israelites the various labors they made them perform. Ruthlessly they made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field (Ex. 1:13-14).

A community of Israelites that had been connected to the highest power in the land (Joseph) was now reduced to hard labor, enslavement and menial work. The Pharaoh even ordered that all the male children that were born to be thrown into the Nile.
Their Hebrews lives were constricted. And in truth all of Egypt lived in the narrowness of the Pharaoh’s provincial thinking. The Pharaoh could not think broadly. Instead his own fears about the Israelites rising up against his authority colored his ability to engage any meaningful vision for Egypt. Egypt as one of the most advanced societies of the ancient world could have brought justice and lifted up the people who lived there. But these came into the world by God’s strength and wonders shown through the Ten Plagues brought upon Egypt by the stubbornness of the Pharaoh (another symptom of narrowness).
The Egyptians dealt foolishly with God and Moses and the Israelites. They paid a very heavy price for their narrowness.
In our day and time we can learn from the Passover story and the Seder experience. Each of us has our own places of fear and narrow thinking. In these perilous times those fears can get the best of us and cause us to lose our ability to think broadly about the future. It can keep us from seeing hope. But our Seder meal is all about hope. It is the hope that we too will be redeemed as the ancient Israelites were redeemed from the narrowness of Egypt. The Seder rituals with its symbolic foods, special songs and words can help us unleash the power of transformation to turn our fears into courage. The maror or bitter herbs we eat show we can conquer bitterness. The cups of wine or grape juice we drink can show us that there must be time for honoring, for celebration and for liberation from that which still enslaves us. God’s promise to take us out of Egypt (of the narrow places) is still a promise in our own day and time.
So just as God lifted the Israelites’ on eagles’ wings we pray that we now can also feel uplifted toward a day of renewal, promise and yes, tikvah-hope.

Happy Passover-Chag Sameach.