This is the d'var Torah I offered yesterday at my shul. (Cross-posted to my From the Rabbi blog.) An abbreviated version of these reflections were published on Friday in The Wisdom Daily.
"Y'all shall be holy, for I -- Adonai your God -- am holy."
At first blush, this seems like a pretty tall order. I get that we're supposed to be holy because God is holy, but to compare ourselves to God seems like a recipe for falling short.
But the Jewish mystical tradition offers a different view. Rabbi Moshe Efraim of Sudlikov teaches that when we're holy, our holiness percolates upward and enlivens God. There's chutzpah for you: to think that our actions and choices give strength and holiness to divinity on high!
In a funny way, it means that God needs us. God needs us to be striving toward holiness, so that the energy of our striving will enliven the highest heavens. And we need God as our beacon, our reminder that holiness is possible. We need God, who needs us, who need God. Holiness unfolds and grows in the space between, that space of relationship.
Whether or not you believe that God's holiness derives from ours, it seems to me that God manifests in the world through our actions and our choices. What should those actions and choices be?
This week's Torah portion gives us some suggestions. Feed the hungry. Treat your parents with reverence. Keep Shabbat. Don't render an unfair decision; treat both rich and poor as equal human beings. Don't hate your fellow in your heart. Love your fellow as yourself.
This week as I've been studying the Torah portion, I've also been reading stories about the death of Freddie Gray in Baltimore. Freddie locked eyes with a police officer. Freddie ran, but the officer pursued him and caught him, then radioed for a police van for transport.
By the time the police van reached the police station, Freddie had three broken vertebrae and a fractured voice box. He died of spinal injuries shortly thereafter. It seems clear that the injuries took place while he was in police custody, in the van; his death has been ruled a homicide.
In the wake of Freddie's funeral Baltimore burned, though already a coalition of local leaders, clergy, and even gang members are working together to end the violence. I've seen some people decry the rioting. For my part, I empathize with the viewpoint that riots can be an expression of hopelessness and grief, and that we should be angrier at those responsible for Freddie's death than at those who have smashed windows in despair.
I find myself thinking about Eric Garner, who died in police custody in New York after being placed in a chokehold and gasping "I can't breathe." I find myself thinking of Michael Brown, shot by police while walking down the street in Ferguson, Missouri. I find myself thinking about what it must be like to live in this country without the privileges with which my skin rewards me.
It's facile, and often problematic, to claim that Torah justifies any given political position. People can and do use scripture to justify every political stance. But I do think that this week's Torah portion can speak to us today.
"You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger." Fifty percent of those in Freddie Grey's neighborhood are unemployed. There are whole communities living at or below the poverty line, and a disproportionate number of those living below the poverty line are non-white. Do our social systems provide for them the way the Torah's system of gleaning aimed to do?
"You shall not render an unfair decision: do not favor the poor or show deference to the rich." Do residents of Freddie Grey's neighborhood trust the police and the justice system to live out that instruction?
"Do not stand idly by the blood of your fellow." What can this instruction mean to those who fear that no matter what they do, they and their fellows will still be systemically mistreated and undervalued because of the circumstance of their birth or the color of their skin?
"You shall love your neighbor, your Other, as yourself." This verse is at the heart of the Torah, both metaphorically and literally. This week's Torah portion instructs us to be holy as God is holy. If this passage is a set of instructions for that process, then holiness means loving others as we love ourselves; wanting for them all the things we want for ourselves; ensuring that they live within a social system and a justice system which are as dedicated and lofty as we would want for ourselves.
In the original context of Leviticus, the word רעך -- "neighbor" or "other" -- meant Israelite neighbor, your fellow who is like you and is part of your tribe. But I think this moment calls us to live in a spirit of post-triumphalism. Ours is not the only path to God, and in this interconnected world, we are all neighbors.
Every citizen of this country is my neighbor, deserving of equal rights and equal opportunities. Every citizen of this world is my neighbor, because each of us is enlivened by the same spark of divinity, and because the myth of our separateness has long been dispelled: what happens on this part of the planet impacts that part of the planet, and vice versa.
May the Torah's voice call us to an honest accounting of our obligations to one another, and may we work toward the day when all human beings are truly afforded respect, dignity, and justice. Kein yehi ratzon.