I am conflicted as I read this week's parasha, Acharei Mot. This is the parasha where we find the basis for our modern day Yom Kippur service and begins an important part of Torah called the Holiness Code that is about ethical human conduct in every aspect of life. Yet, I am just as concerned with what we are witnessing on our college and university campuses, not only here in Texas, but elsewhere throughout the country. As Jews and a Jewish community we need to be in the know, but also know that how we respond is just as crucial.
In Los Angeles, at UCLA, a Jewish student there named Gaby said, “I myself have been bullied and harassed online … I know people that have been involved in physical altercations.” Putting the physical attacks aside, the well documented words spoken against Jewish students are said to be justified as free speech, reflecting the current debate on campuses surrounding the 1st amendment. As such, the head of the American Jewish Committee in New York said that “we celebrate free speech,” which is an American constitutional right. Yet he also said, “but when the debate that’s taking place results in the intimidation and harassment and silencing of one party, there is not free speech for everyone.” Still, a NYC official said in disagreement, “Columbia should not be calling the cops on its own students for engaging in nonviolent protest.” Are words that incite hate and disrespect others a “nonviolent protest.” The teachings of Judaism would say no. In fact Judaism would say that while diversity of thought includes disagreement, words such as “we want Jewish genocide” should not be protected by the label of free speech. It is not “free speech” if it becomes an existential threat to another's freedom.
Reuters reports that “The demonstrations across the country have been met with counter-protesters accusing them of fomenting anti-Jewish hatred. The pro-Palestinian side, including Jews opposed to Israeli actions in Gaza, say they are being unfairly branded as antisemitic for criticizing Israel's government and expressing support for human rights.” That is fine, protesting a conviction is the American way even if others do not agree. It is also perfectly allowable to call out a government you disagree with. But Jews, and non-Jews, who are “branded as antisemitic” has more to do with associating with or agreeing, chas v’chalilah (God forbid), with those same people who call for Jewish genocide. As a Jew, I am unable to support even other Jews who call for the deaths of Arabs (or anyone) who do not fit a Jewish world view (war is another conversation). As a person who values human life, how can there be a call for Jewish deaths? Unfortunately, this is what we are dealing with, but thank God the American Jewish, and even Christian support for Israel, is strong.
Back to Torah. In this week's parasha we read in Leviticus 17:10, “And if anyone of the house of Israel or of the strangers who reside among them partakes of any blood, I will set My face against the person who partakes of the blood; I will cut that person off from among kin.” Robert Alter in his commentary states, to which I agree, that this is about a person, a human life, as opposed to being about Kosher issues (see Rashi for example). Nadav and Avihu, back in Leviticus 10, brought “strange fire” into the tent of meeting and died. The reason, while many, is because they elected to do what was wrong and suffered for it. Aaron, the High Priest, in this week's parasha is told there is a right way to enter the Holy Place in contrast to Nadav and Avihu. The way we go about things matters. How we demonstrate makes a difference. The words we use are important.
If so then obviously It is wrong to allow hate to exist and call for the death of Jews. Yet It is wrong to actively seek revenge and respond in a hateful way as a Jewish community. It is wrong to think a conviction to oppose Israel makes Jewish lives unworthy. Yet it is just as wrong to respond in like fashion and let that type of thinking have ownership over the the Jewish worldview. When we fight anti-Jewish hate or the antisemitism that is in front us, go and take part in a pro–Israel rally or support your Federation, use your voice to celebrate all life, Jewish or not! But unlike Nadav and Avihu who did not consider the results of their actions, we must be mindful of our responses. Likewise our fight, like Aaron the High Priest who entered the Holy place, has to have life-affirming rules of engagement. Per the Holiness Code, we must be led by the ethical human conduct that respects others who disagree, although we must always oppose hate.
Shabbat Shalom,
Rabbi Adam Ruditsky
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