The Biblical Meaning of "Holiness" - That Isn't Yours!

I have watched ridiculous ways of explaining why things are right and wrong to small kids --which indicates that most adults have no clue themselves. I've watch the "rational consequences" approach, giving kids long multiple-choice decisions while teasing out each's consequences --while kids stare blankly. I have watched the Golden Role approach -- really?  How about the new trend of Empathy and Restorative Justice? It sounds wonderful, except that it backfires: most kids aren't naturally empathetic, and restorative justice usually just revictimizes the victim. How about we go to the core meaning of "holy" in the Holiness Code of Leviticus: "That doesn't exist for your benefit." (That toy wasn't yours to consider playing with! That yard wasn't yours to go in! That turn wasn't yours to take! etc.)

This year's traditional teaching on a Law of Passover (per the tradition of Shabbat Hagadol). For a download of the text I'm referring to: https://www.rabbinicalassembly.org/sites/default/files/public/jewish-law/holidays/pesah/b-dikat-hameitz.pdf

The Iran War began at Purim (about Persia, now Iran) and now we're at Passover with Persia yet again as we are required to read Malachi. The Bible actually ends in the Persian period with the triumvirate of Ezra, Nehemiah, and Malachi. I share some history, some Bible, and some modern absurd framing that exemplifies the idiotic antisemitism rampant in our popular media as this war rages on. 

There is a loss that takes place between the end of Exodus, with the people donating materials and building the tabernacle in small groups excitedly, and the beginning of Leviticus with the routinization of altar offerings and a professional class to facilitate essential social functions. This loss is precisely the one the great thinkers Max Weber and Jurgen Habermas described in their most important works. It's not accident Habermas died with the scroll rolled to the space in between the two Torah books.

This is a Drash on Parashat Tetzaveh, an Exodus portion about the priestly clothing that usually elicits shallow reflections on clothes. Instead, I try to bring to life the amazing living language of garments in Jewish history -- a language of norms embedded in visual cues. It's a language modern culture has thrown away, and the values that go with it, and we are the poorer for it.

For parashat Terumah, the Rabbis pair a Torah reading about Terumah, donation from the heart, with the account of Solomon's building of the first Temple, which was done using "mas," forced labor, the customary tax of the time. But wasn't that what was forced on the Israelites in Egypt, and to which much of the Torah is a direct response? Shouldn't we be just a little bit uncomfortable?

The 2nd Commandment says not to make a chiseled thing part of our worship, yet the 10 Commandments actually are a chiseled thing! In this podcast, I show how the Jewish tradition the notion that it's okay in this instance because we make divine speech --words chiseled on these chiseled stones!-- the center of our worship practice. This changes everything: holiness comes through the holiness of speech, both divine in creating worlds and in creating instructions for how to live, and through our own speech. Instead of an image or an idol, we have speech. I also cover how the 10 Statements (Torah) became the 10 Commandments (Christianity) and so the Rabbis renamed them the 10 Speakings.

My remarks from a local rally.

Drawing on the book "(Un)kind: How 'Be Kind' Entrenches Sexism" by Victoria Smith and Ellen Scherr's essay "The Neuroscience of Why You Suddenly Can’t Pretend Anymore," I examine Jacob's deathbed blessings to his sons, which are impartial statements of fact with neither personal commentary nor people-pleasing softening. I see in my own life the draw of middle age to convey factual statements without personal judgment, but the societal messages that everything has to be couched in uplifting, taking-care-of-others'-feelings language or you're a bad person or a bad supervisor.

At the end of Genesis, Joseph centralizes the agricultural system of Egypt, saving the country from collapse due to upcoming years of bad crops (e.g. due to drought), but turning farmers into serfs upon their own land in the process. The Rabbis debate whether Joseph did a good thing or a bad thing to the people. I take two stories from the headlines to take each side of this debate: first, the collapse of American farms due to corporate monopolies (turning American farmers into serfs on their own land), and second, the upcoming collapse of great world cities like Tehran if they refuse to centralize power and exercise eminent domain to enforce collective action.