Questions for Discussion The United Synagogue of Conservative Judaism The temporary ritual exile of the Israelite suffering from disease effectively reflects the physical, emotional, and spiritual isolation of the individual contending with Rapaport House, 820 Second Avenue, New York, NY 10017 illness – particularly a stigmatizing illness. If it succeeds in sensitizing the rest of the Tel: 212-533-7800 Fax: 212-353-9439 Israelite camp to this reality, is the ritual measure unduly harsh? Does the forced [email protected] • www.uscj.org separation from community represent a safety precaution or ritual necessity? What are the obligations of a congregational community, beyond the pastoral care provided by religious professionals, to those who are physically unable to participate in its activities? What kind of contact or outreach should take place on an ongoing TORAH SPARKS vru, ,umumhb basis? For special occasions and holidays? In the realm of adult (or, where applicable, youth) education? What constructive opportunities do such needs present asujv ,ca - ghrz, ,arp a Jewish community? PARASHAT TAZRIA David Mamet seems to suggest that occasional time spent outside the camp is a BIRKAT HAHODESH reflection of the human condition. When do you feel most isolated and alone? How HAHODESH does Jewish community and Jewish practice provide support or recourse during these times? April 2, 2011 – 27 Adar II 5771 -- t”ga, ‘c rst z”f Consider Rabbi Address’ paradox – Do sophisticated contemporary modes of Annual: Leviticus 12:1 – 13:59 (Etz Hayim, p. 649; Hertz p. 460) communication actually impede fulfilling human connections and lead to well- Triennial: Leviticus 12:1 – 13:39 (Etz Hayim p. 649; Hertz p. 460) founded feelings of isolation and loneliness? Rabbi Sara O’Donnell Adler discusses the inexorable connection between our Maftir: Exodus 12:1 – 20 (Etz Hayim p. 380; Hertz p. 253) bodies and our spiritual condition. How else does Jewish tradition give expression to : Ezekiel 45:16 – 46:18 (Etz Hayim p. 1291; Hertz p. 1001) this nexus? Prepared by Rabbi Joseph Prouser Historic Note Baldwin, New York April 2, 2011, is observed as Shabbat ha-Chodesh. The special , indicating the approach of Passover, recalls the exodus from Mother Teresa memorably said: “I try to give to the poor people for love what the Egyptian slavery. On April 2, 1979, Israeli Prime Minister Menachem rich could get for money. No, I wouldn’t touch a leper for a thousand pounds; yet I Begin visited President Anwar Sadat in Egypt. At the Cairo Museum Begin willingly cure him for the love of God.” Her words touch upon a number of themes famously quipped that he was eager to see the pyramids that his ancestors found in parashat Tazria. had worked so hard to build. The Torah reading begins with a discussion of the offerings a mother was to bring after childbirth, so she could re-establish her ritual purity. If the mother was of limited financial means, the customary requirement of a sacrificial lamb is waived in Halachah L’Maaseh favor of two pigeons or turtle doves. The sacrifices are brought following a period of Shabbat ha-Hodesh is observed on the Sabbath preceding Rosh Hodesh ritual impurity lasting 33 days after the birth of a son and 66 days after the birth of a Nisan or on Rosh Hodesh itself, should it coincide with Shabbat. The entire daughter. month of Nisan is treated as a festive period. – penitential prayers The remainder of the parashah deals with “rash decisions,” as it were – that is, with – are not recited as usual on weekdays, nor is the passage “Tzidkatcha the priestly diagnosis and treatment of leprosy (as the variable biblical term for the Tzedek” recited following the Shabbat Minchah . Some people affliction called tzara’at generally is generally translated), and the procedure that customarily omit El Molei Rachamim (the memorial prayer), Tziduk Ha- restores those afflicted with the condition to purity and allows them back after their Din, and eulogies from funerals in deference to the celebratory character of forced separation from the community. the month in which Israel was liberated ( Orach Chayim Once declared leprous, the Israelite expresses his state by rending his clothing, uncovering his head, “covering the upper lip” as with a veil or mask, and calling out 429:2). “Unclean! Unclean!” This self-stigmatizing proclamation, quite in keeping with the mournful nature of the accompanying rituals, also serves to warn fellow Israelites Copyright 2011, The United Synagogue of Conservative Judaism not to approach for fear of immunological or ritual contamination. Parashat Tazria goes on to discuss the priestly identification and purification (or, Torah Sparks is a project of United Synagogue’s Program Development alternatively, the destruction) of clothing and fabric affected by tsara’at: wool, linen, Department. For more information or to offer comments, please call Rabbi and leather. Paul Drazen at 646-519-9310 or email him at [email protected].

Torah Sparks archives are available online at www.uscj.org (click on Jewish

Living).

Theme #1: “My True Love Gave to Me…” Genesis Rabbah’s discussion of a “fluttering heart” is a reference to “If, however, her means do not suffice for a sheep, she shall take two moments of equivocation – for example, during the pain of childbirth, at turtledoves or two pigeons, one for a burnt offering and the other for a sin times of temptation, moral trial, or loss of faith. Why might this particular offering. The priest shall make expiation on her behalf, and she shall be interpretation be associated specifically with the alternative offering clean.” Leviticus 12:8 allowed those in financial straits? Derash: Study “The sin offering precedes the burnt offering, though the Torah writes of the Theme #2: “An Isolated Case” burnt offering first… The reason for the burnt offering is that a woman is “He shall be unclean as long as the disease is on him. Being unclean, he required to know that the goal of all education is for the child to understand shall dwell apart; his dwelling shall be outside the camp.” Leviticus 13:46 that he belongs entirely to God, and that everything – life, livelihood and all Derash: Study one has – is a gift from God. Since this is the goal, the Torah teaches us the “All ritual and all art must stem, originally, from the spontaneous individual laws of the burnt offering before those of the sin offering. The burnt impulse to reconcile the irreconcilable… As we humans are not God, nor offering is totally consumed on the altar, thus indicating that all belongs to even potentially godlike, the human must be periodically, inevitably, God. However, in order to reach that understanding, one must be unclean. The thought may be disturbing, but its acknowledgment is the first meticulous with his deeds, to make sure that they are not tainted with any necessary step toward integration.” David Mamet faults, and, if something improper does occur, to repent immediately. “Dwelling outside the camp describes the feelings of many who suffer from Therefore, in practice, the sin offering is the first to be sacrificed.” Rabbi illness. Feelings of isolation are common when one is hospitalized or Moshe Feinstein homebound for a significant period of time… This feeling of isolation may “Because she fluttered in her heart, she had to bring a fluttering sacrifice, occur when an individual is unable to participate in communal worship two turtledoves or two young pigeons.” Genesis Rabbah 20:7 because they are physically unable to attend synagogue… Being ‘outside “Living Jewishly shouldn’t force people into poverty. If a family is forced the camp’ may thus lead to questions about one’s self worth and one’s by the value it places on living full Jewish lives to use all its discretionary relationship with God… The description of disease in our Torah portion income and then some to buy Jewish education, synagogues, center emphasizes the importance of communal involvement when one is ill. It membership, kosher food, etc., it is left with the effective income of a poor recognizes that disease affects not only the body, but the spirit as well… family to meet all its other basic needs.” Jacob Ukeles, 1985 We learn that the community plays an important role in countering feelings “The prevailing attitude of too many in positions of authority is that of isolation, and facilitating prayers for healing… We learn that God is affordability is a private matter. If families want to live an observant life, intimately concerned about those who suffer from illness.” Rabbi Sara they alone should bear the costs… Missing from this cold calculus is any O’Donnell Adler recognition of the value Jews well-versed in their religious culture are “There is another group of people who are also placed ‘outside the camp.’ adding to American Jewish society. A disproportionate number of leaders Visit our homes for the aged and you will too often see people who have and activists have been shaped by the most immersive forms of Jewish been ‘left’ outside life. The issues of care-giving and of honoring and education. As for the rank and file, we would expect a community that respecting one’s parents have never been more pressing. And as a result of places great value on general education for all to ensure a comparably high increasing life spans and mobility, the challenges of our providing care- level of literacy in Judaica. Lacking, too, is a principled appreciation for the giving, especially for our aging parents, are ever present. A good number of responsibility Jews must assume for building Jewish social capital so that us have had the experience of dealing with older adults who live in isolation there will be a vital Jewish community in the future.” Jack Wertheimer in some ‘facility,’ seemingly waiting to die. The sadness of this reality is Questions for Discussion that too many of these people yearn for human contact—a touch, a visit, a The Torah anticipates – and redresses – the problem of financial stress impeding full voice. Yet they have been isolated, and this isolation fuels the downward participation in Jewish religious observance and communal life. How can our spiral of their life. This week’s portion, Tazria, can be viewed as a pathway congregational structures provide similar recourse to those in need? What trends in into examining the ways in which some people have become isolated from Jewish communal life create unnecessary and insurmountable financial obstacles to others in our society. What remains a paradox is that in a world with so a segment of the Jewish people? How might Professor Wertheimer respond to a congregational afternoon much interaction taking place, so many people remain isolated, either religious school that operates at a significant deficit? physically or psychologically, from others.” Rabbi Richard Address How do we best express our recognition that – as Rabbi Feinstein wrote – “A man's illness is his private territory and, no matter how much he loves “all one has is a gift from God”? How do we teach that to our children? you and how close you are, you stay an outsider. You are healthy.” Lauren How do our educational institutions implement this central curricular goal? Bacall How should they?