Good Yontiff. For those of you who joined us for Rosh Hashanah, welcome back. And for those just joining us for the first time, it’s good to be connected with you tonight.
Tonight I’d like to talk about what Valerie Kaur calls “Revolutionary Love.” If you haven’t had the chance to read or listen to Valerie Kaur, you are in for a wonderful discovery should you decide to look her up. She is a civil rights lawyer, filmmaker, and is the founder of the Revolutionary Love Project, which I’ll say more about in a moment. She is also a Sikh-American – a member of the Sikh religion. If you’ve ridden a subway or gone to the grocery store and seen people wearing cloth turbans, there’s a good chance they are Sikhs.
Sikhism is a 500 year old religion that was founded in the Punjab region of what is now part of India and Pakistan. Its founder, Guru Nanak, was a witness to terrible violence between Hindus and Muslims, and he founded a new monothesitic religion based on core beliefs that are similar to those of many of the world’s religions and prophets. Sikhism teaches that all are equal before God – a teaching that we emphasize in Judaism through our practice of burying our dead in a simple cloth shroud in a modest coffin. Sikhism also stresses the obligation to treat everyone equally, to be generous with all in need, and to be brave and stand up to defend those who are being oppressed.
It’s that last part that may distinguish Sikhism a bit from the other monotheistic religions. What I mean by that is this: all of the monotheistic religions share the same core values. We know this. One God. Do unto others. Justice, justice shall you pursue. But there are different insights, emphases, and commitments that jump out from different religions, in the same way that all doughnuts are made of dough and taste good, but they have different fillings and icings that distinguish one kind from another. I know: did the rabbi really just make a food analogy when we have only just begun fasting? And did he mention doughnuts, no less?
Our Torah portion this week begins with the words eeshah kee taz-reeyah v’yaldah zachar…, which means, “In the case of a woman who has conceived seed and given birth to a male…” The passage then goes on to describe the process this new mom will go through in terms of ritual purification following the act of giving birth. After describing the procedure following the birth of a baby boy, it outlines the process after the birth of a girl. Regarding natural human experiences involving blood, bodily fluids, life or death, in the eyes of Leviticus people who have these experiences shifted from being ritually pure to impure, and then would follow specific rituals to re-purify.
Our text says that after the birth of the baby, the mom becomes tamay, ritually impure, for a set number of days, and then it describes the ritual purification process she will go through to return to a state of taharah, ritual purity. To reestablish her state of purity she goes to the central sanctuary and brings an offering. As is often the case with these kinds of passages in the Torah, there is an economic sliding scale put into the law to make sure that poverty doesn’t prevent a new mom from being able to participate.
I’m thinking about possibly starting an online Jewish education venture that would involve me creating a series of 4 to 6 minute long YouTube videos offering a quickie overview of different Jewish texts, historical figures, etc. I know that there are already a few things out there, like the fabulous G-dcast, but I think there’s a niche I could establish that would help a lot of people and possibly generate some good career opportunities for me.
A couple years ago I was monkeying around with this concept and I created this “Overview of Sacred Jewish Texts” video, which is too long, muddled, and visually uninteresting to quite fit the bill.
I like the idea of creating videos that make Jewish texts, from the different books of the Torah to various rabbinic texts, accessible to the general public. My vision is to create videos that are not dumbed down, but that remain committed to high degrees of comprehension from viewers who are newcomers. Each video would end with a screen shot of recommended links to other online resources that viewers can use to expand upon what they’ve learned in my videos. I’d call that the “Now go and learn…” feature, echoing the ancient sage, Hillel, who is responsible for both the “on one foot” and the “go and learn” memes in Judaism.
I’m interested in what kinds of grants I might be able to apply for. Perhaps I should go ahead and create a starter set of these videos and then seek additional funding. I don’t know. Interested in others thoughts in the comments here or privately.
Here’s another example of a video I created that seeks to help people use a structured method to writing a d’var Torah (a sermon) on the weekly Torah portion.
Again, I feel it’s a bit dry, but I wonder if anyone out there would be willing to comment or send me private feedback as to whether something like this would be useful.
Shabbat shalom. This Shabbat we continue our journey through the third book of the Torah, Vayikra, or Leviticus in English. We actually read from two Torah portions this Sabbath. The first is called Acharey Mot, and the second is called Kedoshim.
Acharei Mot presents an account of the laws of Yom Kippur, as well as a list of laws regarding sexual relationships. Kedoshim offers us a list of laws that define which behaviors are considered holy – kadosh – and which are not. It’s a mixture of ethical and ritual laws.
Perhaps the most famous part of Kedoshim is Chapter 19 of Leviticus. Chapter 19 happens to be right at the mid-point of the Torah, and many commentators have described it as the heart of the Torah. It begins with God telling the Israelites to be holy because God is holy. And then the Torah goes on to present a list of mitzvot – commandments.
The list includes the foundations of a universal human ethics. Honor your parents. Don’t steal or make a false oath. If you’re a farmer, leave the corners of your fields un-harvested so the poor and the needy can anonymously come glean and avoid both starvation and the embarrassment of begging for food.
If you hire a day-laborer, pay him or her promptly for their work, the same day. In other words, don’t take advantage of their desperate economic situation or essentially enslave them by withholding their wages for long stretches so that you can force them to stay under your employ.