Our Torah portion this week, Tetzaveh, is filled with intricate details about the priests' clothing and sacrifices that are to be offered on the altar of the Tabernacle, hardly things that we might find meaningful today in the ways in which we practice Judaism. But in reading over the parashah and some commentary, I encountered an interesting verse towards the end of the portion. "Seven days you shall perform purifcation for the altar to consecrate it, and the altar shall become most holy; whatever touches the alter shall become consecrated" (Exodus 29:37). The last part of that verse, in Hebrew, reads 'kol ha-noge'a ba-mizbei-ach yikadeish - everything that touches the altar will be holy.'
A few of our commentators (Rashbam and Ibn Ezra, in particular) read this verse and see a warning against coming to close to the altar. Rather than reading "whatever touches the altar," they read "whoever touches the altar" and teach that it means that before someone can touch the alter he or she (though likely he in those days) must be ritually pure. Others (Rashi and Bekhor Shor among them) indicate that it means that anything that touches the altar will become holy, whether it is a person or an object. Rashi goes so far as to say that even something that was previously ritually impure will become holy just by coming in contact with the altar.
What does all this mean for us? When I read Rashi's commentary, and commentary of those who agree with him that the altar has the power to make anything holy, I think about how we convey holiness today. In Judaism, holiness is inherently about separation, about distinction. God makes things holy by setting them apart from other things. But here, we see that things become holy by coming in contact with other holy things, in this case, the altar. As we make our way through this Shabbat towards the holiday of Purim, we can think about how Mordechai and Esther drew the king away from Haman, and towards themselves in order to bring him closer to holiness. Just by being in Esther's presence, Ahasuerus was able to make better decisions, perhaps, and became holier by being in the presence of holiness. It's sort of the opposite of guilt by association; it's holiness by association. It would benefit all of us to keep that in mind when we make decisions about our behaviors and interactions. Do we want to disassociate ourselves with the altar and its holy power. Or do we want to be closer to the altar and its holiness, closer to the likes of Mordechai and Esther. Shabbat Shalom and Happy Purim!
Friday, February 26, 2010
Friday, February 12, 2010
A Taste of Torah - Mishpatim
This week's commentary is in honor of Amy, whose birthday Torah portion is Mishpatim, who studied law and advocates for reproductive choice, among doing all sorts of other wonderful things. Happy Birthday, Amy!
“Life for life, eye for, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise” (Exodus 21:23-25). Our Torah portion this week seems to put forward the idea that we can seek vengeance on others in the form in which they have hurt us. The texts seems to indicate that capital punishment, the death penalty, is acceptable. But our sages have realized the harshness with which this would come across. Or, as Martin Luther King, Jr., said it, “The old law of an eye for an eye leaves everyone blind.” So, what do we make of this law?
Ibn Ezra, the 12th century Spanish commentator indicates that one would have to be ignorant to take these words literally. Instead, he teaches, there is a ransom for each of these categories. “Eye for eye” means that while the one who caused the damage deserves to have his eye gouged out, he is permitted to make a payment to make up for the harm he has caused.
Interestingly, one of the most contentious issues comes out of the words that lead up to this list. Here’s the text in its entirety: “When men fight, and one of them pushes a pregnant woman and a miscarriage results, but no other damage ensues, the one responsible shall be fined… But if other damage ensues, the penalty shall be life for life, etc.” (Exodus 21:22-23). It in this text that Jewish belief about abortion and reproductive choice are based. According to this text as a whole, a miscarriage is a loss of property, while a death (of the man’s wife) as a result of the fight, is a loss of life. Judaism teaches that life begins at birth, not at conception, so if the fight between the two men results in losing the pregnancy, a life has not been lost. From this text develops Jewish law around abortion. Jewish law understands the fetus as part of the mother until it is born. Accordingly, the rabbis understand that there are times when an abortion is necessary in order to save the life of the mother, whose life is more important that the fetus she carries.
“Life for life, eye for, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise” (Exodus 21:23-25). Our Torah portion this week seems to put forward the idea that we can seek vengeance on others in the form in which they have hurt us. The texts seems to indicate that capital punishment, the death penalty, is acceptable. But our sages have realized the harshness with which this would come across. Or, as Martin Luther King, Jr., said it, “The old law of an eye for an eye leaves everyone blind.” So, what do we make of this law?
Ibn Ezra, the 12th century Spanish commentator indicates that one would have to be ignorant to take these words literally. Instead, he teaches, there is a ransom for each of these categories. “Eye for eye” means that while the one who caused the damage deserves to have his eye gouged out, he is permitted to make a payment to make up for the harm he has caused.
Interestingly, one of the most contentious issues comes out of the words that lead up to this list. Here’s the text in its entirety: “When men fight, and one of them pushes a pregnant woman and a miscarriage results, but no other damage ensues, the one responsible shall be fined… But if other damage ensues, the penalty shall be life for life, etc.” (Exodus 21:22-23). It in this text that Jewish belief about abortion and reproductive choice are based. According to this text as a whole, a miscarriage is a loss of property, while a death (of the man’s wife) as a result of the fight, is a loss of life. Judaism teaches that life begins at birth, not at conception, so if the fight between the two men results in losing the pregnancy, a life has not been lost. From this text develops Jewish law around abortion. Jewish law understands the fetus as part of the mother until it is born. Accordingly, the rabbis understand that there are times when an abortion is necessary in order to save the life of the mother, whose life is more important that the fetus she carries.
Friday, February 5, 2010
A Taste of Torah - Yitro
The original top ten list comes to us this week: The Ten Commandments. (Though, I should mention that none of the commandments is more important than any of the others. But I digress.) Among them is the 9th commandment: You shall not bear false witness against your neighbor. Abravanel, the 15th century Spanish-Jewish commentator, writes that first, God warns us not to harm our neighbors with our actions. Do not murder; do not harm his body. Do not commit adultery; do not harm his family. Do not steal; do not harm his possession. After these precautions, God warns us not to harm our neighbor with our words: You shall not bear false witness against your neighbor. Literally, bearing false witness is lying under oath, but Abravanel takes it one step further and says that this includes a prohibition against mocking our neighbors, slandering them, disparaging them, or insulting him publicly. Abravanel believes, and I agree, that included among the Ten Commandments is the requirement to treat one another respectfully and avoid causing others any kind of harm, be it through our actions or through our harm.
Next Friday is Freedom to Marry Day. Between this Shabbat and next Shabbat, countless groups around the country will gather to stand in solidarity with gay, lesbian, bisexual, transgender and queer neighbors who are not allowed access to civil marriage in most states in our country. Here in Minnesota, people of faith, along with many others, will gather at the Minnesota Capitol at 8:30 am on Thursday, February 11 along with Outfront Minnesota to say, “I do support love.” As long as marriage equality is not a reality across our country, we will continue to have neighbors who are mocked, slandered, disparaged, and publicly embarrassed through their being told that they are less than equal in the eyes of our state and our federal government. It is not enough to be sure that our actions do not hurt others, as Abravanel teaches us, but we must make sure that neither do our words cause harm. I encourage you to find a way this week to stand on the side of love and support marriage equality in our country.
Next Friday is Freedom to Marry Day. Between this Shabbat and next Shabbat, countless groups around the country will gather to stand in solidarity with gay, lesbian, bisexual, transgender and queer neighbors who are not allowed access to civil marriage in most states in our country. Here in Minnesota, people of faith, along with many others, will gather at the Minnesota Capitol at 8:30 am on Thursday, February 11 along with Outfront Minnesota to say, “I do support love.” As long as marriage equality is not a reality across our country, we will continue to have neighbors who are mocked, slandered, disparaged, and publicly embarrassed through their being told that they are less than equal in the eyes of our state and our federal government. It is not enough to be sure that our actions do not hurt others, as Abravanel teaches us, but we must make sure that neither do our words cause harm. I encourage you to find a way this week to stand on the side of love and support marriage equality in our country.
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