There are three moments in the first three weekly portions of Exodus which help to define our moment of sacred resistance to the Trumpian onslaught. On the Shabbat which was the day after the inauguration we began reading the book of Exodus. Exodus begins with the declaration that “A new king arose over Egypt who did not know Joseph.” (Exodus 1:8) As most commentators through the ages have mentioned, this cannot be taken literally. Even though Joseph was dead by this time, it is not believable that a Pharaoh could take the throne in Egypt without knowing of Joseph, the viceroy, the second most important person in the Egyptian monarchy. The “not knowing” must be metaphorical. Either the new Pharaoh spurned Joseph’s family, cutting them off from the privileges of being connected to the royal house; or the new Pharaoh intentionally cut Joseph out of the history of Egypt. Either way, of a morning, the house of Jacob was adrift with no protection.
The analogy to the current moment is all too obvious and painful. We, the liberal community in general, and the liberal Jewish community in particular, grew comfortable with access to power, with invitations to the White House, with steady though halting progress on certain social issues (despite uncomfortable lack of progress on other issues). We were not prepared for that morning when we would wake up and find that a new king had arisen who did not know Joseph. A new president who was intentionally trying to undo everything the previous president had accomplished. A new president to whom we had no access, and over whom we held no sway—even fanciful sway. No more Hanukkah parties at the White House for us. We were adrift with no protection. Worse, and more dangerous, front-line and affected communities (Latinos, Muslims, immigrants, LGBTQI, Native Americans) were without a foothold or leverage in government. Continue reading
On Sunday I hit the road with my daughter Shachar, Jonathan Klein (the Executive Director of CLUE-LA), and Gina Palencaar (Campaign Communications Director at LAANE). We drove up to San Francisco to bring a message to Senator Feinstein from the Jewish community. We were joined at the Senator’s office by Rabbi Heather Miller who had done much of the organizing and was representing Beth Chayim Chadashim representatives of the JCRC of San Francisco and Bend the Arc. We had a rally outside the office building and then met with the Senator Feinstein’s representative. Continue reading
What is it that the Jewish community brings to the discussion of immigration? What learned wisdom do we have to share?
It is true that the Jewish people is a people born and nurtured in the Diaspora, as immigrants, as strangers and sojourners on the way to or from somewhere else, making temporary or permanent homes in foreign lands. As the French Jewish Bible scholar and thinker Andre Neher points out, beginning with Abraham, the Israelites spent more time wandering and living outside of Canaan and the Land of Israel than residing in it. As soon as Abraham follows the Divine directive and leaves Haran and arrives in the Land of Canaan, there is a famine and he and Sarah and the whole household hit the road again. This story repeats itself until three generations later the Israelites settle as sojourners in Egypt for four hundred years.
The Torah itself ends with the Israelites camped in the desert across from the Land of Israel, not having crossed over the Jordan yet. The Jewish canonical Bible ends just as Cyrus authorizes the Jews to return to Jerusalem and rebuild the Temple and resettle the land, but before they actually return. This is an important point since the final book of the Jewish Bible (the TaNaKh—Torah, Nevi’im/Prophets, Ketuvim/Writings) is not historically the last book. Chronicles ends the canon, but the books of Ezra and Nehemiah recount the return to Jerusalem and the rebuilding of the walls and the rededication of the Temple. The canonical choice then is making a point—a point about the importance of the Diasporic experience. Continue reading
What might it mean to be holy? One interesting definition is found in the thirteenth century commentary by the Spanish Rabbi Moshe ben Nachman, often referred to as Nachmanides. In commenting on the verse from Leviticus 19: “You shall be holy, for I, God your God am holy,” Nachmanides says that this is a demand not to be a “scoundrel within the domain of the Torah.” That is, one should not abuse sacred law by justifying immoral acts which are technically legal. (One of his examples is that one should not be a glutton even if one eats only kosher foods.)
This commentary came to mind while listening to a debate on immigration recently. The advocate for a hard line on undocumented immigrants repeated over and over that “these people” had broken the law and therefore, despite their having been in the country for many years, and despite their having been productive members of society—holding jobs, raising a family, participating in their communities—they should not be allowed to acquire a driver’s license, they should not be allowed to get health insurance, they should not be allowed to work. Their lives should be made sufficiently intolerable that they leave the country. Eleven million people.
This seems to me to be the exact secular definition of a scoundrel within the domain of the Torah. Continue reading