Showing posts with label human rights. Show all posts
Showing posts with label human rights. Show all posts

Justice as Holiness - Part III

Jan 5, 2011 at 10:57 AM | Posted by Rabbi Joshua


The New Testament

In our first post in this series we explored support for justice as holiness in the Torah. In our second post we explored justice as holiness within the prophets, and today, in our third and final post, we explore justice as holiness within the Apostolic Writings (the New Testament).

Yeshua is constantly concerned with people on the fringes of society. This is exemplified best within what is often called “The Beatitudes” (see Matthew 5:1-11). These are basically proclamations of hope to those who are oppressed. Think about the language employed. It is not about the rich, the lofty, or those who have it all figured out. It is the poor who inherit the Kingdom, those who mourn who receive comfort, and those who hunger and thirst for righteousness that are filled. Furthermore, Yeshua links social action directly with himself:

"For I was hungry, and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you made me your gust, I needed clothes and you provided them, I was sick and you too care of me, I was in prison and you visited me … Yes! I tell you that whenever you did these things for one of the least important of these brothers of mine, you did them for me!” (Matthew 25:35-40)

James, the brother of Yeshua, and the leader of the Messianic community in Jerusalem during the first century, states unequivocally: “The religious observance that G-d the Father considers pure and faultless is this: to care for the orphans and widows in their distress and to keep oneself from being contaminated by the world (James 1:27).”

In Jewish thought, faith and action must go hand-in-hand. As James further notes:

“What good is it, my brothers, if someone claims to have faith but has not actions to prove it? Is such ‘faith’ able to save him? Suppose a brother or sister is without clothes and daily food, and someone says, ‘Depart in peace, keep warm and fulfilled!’ without giving him what he needs, what good does it do? Thus, faith by itself, unaccompanied by actions, is dead." (James 2:14-17)

As Followers of Messiah

We should be the specialists in reaching out to those on the margins, for we follow a Messiah who knows how to embrace and empower those on the fringes of society. Yeshua reached out to those who were hurting, lost, and oppressed. Yeshua got involved!!!

We are required to speak out against injustice everywhere – for example, raising awareness about the world’s largest war in Congo, about slavery, violence against women, the rights of immigrants and minorities, and intervening wherever we witness injustice.

As we embrace our own marginality as followers of Yeshua, we will in turn empower an entire generation located on the margins, searching for purpose and belonging. Furthermore, by speaking-out for those who are oppressed and bound, we also further our role as the Remnant within Israel, and as a Light to the Nations.


*This series is an expansion of an article I recently wrote for the UMJC Twenties newsletter, which can be read HERE.


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Justice as Holiness - Part II

Jan 4, 2011 at 11:43 AM | Posted by Rabbi Joshua

The Prophets

Yesterday in the first part of this three-part series I introduced the concept of justice as holiness and explored its foundation in the Torah. Today we move on to the Prophets.

The biblical prophets echo a call to social justice. Part of the prophetic role in calling the Jewish people back to covenant faithfulness includes a clear condemnation of injustice in all its forms. According to the biblical prophet Isaiah, G-d requires action to accompany our faith:

“Here is the sort of fast that I want –

releasing those unjustly bound,

untying the thongs of the yoke,

letting the oppressed go free,

breaking every yoke,

sharing your food with the hungry,

taking the homeless poor into your house,

clothing the naked when you see them,

fulfilling your duty to your kinsman!” (Isaiah 58:6-7)

According to Isaiah, a great reward accompanies those who take action to free the oppressed. The theme of social justice is so central to the theology of the biblical prophets that it is even described as a central component of Messianic redemption. Isaiah 61 is attributed with being a Messianic passage, and is believed to describe a proclamation of Messiah:

“The Spirit of the Sovereign LORD is upon me,

because HaShem has anointed me to announce good news to the poor.

He has sent me to heal the brokenhearted;

to proclaim freedom to the captives,

to let out into the light those bound in the dark;

to proclaim the year of the favor of HaShem.” (Isaiah 61:1-2a)

In fact, we see this fulfilled in Luke 4:16-22 where Yeshua stands up to read the Haftarah in the synagogue in Nazareth. After reading these exact words from Isaiah 61, Yeshua closed the scroll, returned it to the Gabbai, and stated, “Today, as you heard it read, this passage of the Tanakh was fulfilled.” In this passage Yeshua declared himself to be that messianic figure. Furthermore, Yeshua saw his role as the “mevaser” – the bearer of not only a message of hope, but of actual deliverance from physical oppression.

We often think of the “good news” as simply referring to the spreading of the Gospel message, or the “captives” mentioned as those in the world who are ‘lost’ and need to know the message of Yeshua. This is not entirely wrong. But over-spiritualizing the text loses its practical message - an idea central to biblical theology – that Messiah has come to bring about justice for the oppressed and actual freedom for those who are bound. According to the prophets, encompassed within the “good news” is a message of social justice. They must go together – concern for both the physical and spiritual well-being of others. And they are equally important!

Tomorrow, in our final segment of this series to kick-off the New Year, we'll explore the concept of justice as holiness in the Apostolic Writings ...


*This series is an expansion of an article I recently wrote for the UMJC Twenties newsletter, which can be read HERE.


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Justice as Holiness - Part I

Jan 3, 2011 at 1:23 PM | Posted by Rabbi Joshua

*This series is an expansion of an article I recently wrote for the UMJC Twenties newsletter, which can be read HERE.

As Messianic Jews, we have a unique obligation to pursue social justice. This mandate is not just a hip cultural movement but is deeply connected to our spiritual lives. The Torah makes clear that the pursuit of justice is holy work. It is a vital part of preparing the world for the coming of Mashiach.

The Torah repeatedly calls us to stand up for the downtrodden and to recognize every person as created b’tzelem Elohim, in the image of G-d (Genesis 1:26-27). This is especially true regarding strangers in our midst:

"You are not to deprive the sojourner or orphan of the justice which is his due, and you are not to take a widow’s clothing as collateral for a loan. Rather, remember that you were a slave to pharaoh in Egypt; and HaShem your G-d redeemed you from there. That is why I am ordering to do this." (Deuteronomy 24:17-18)

The Torah considers the treatment of strangers a matter of justice. The way we treat strangers reveals our gratitude to G-d for redeeming us from Egypt (or lack thereof). Therefore, we are further commanded in Deuteronomy: “Justice, only justice you must pursue!” (16:20)

According to the Torah, holiness is not some mystical, esoteric state of being. Rather, it is a way of life and a pattern of action. To “do holiness” is to partner with G-d in bringing redemption into the world. We are instructed to weigh fairly, pursue justice, observe Shabbat and the mitzvot, and protect those who are downtrodden. Why? Because the Torah states “Anochi HaShem … Because I am HaShem … and you are to be holy as I am holy (Leviticus 19:2)”.

We are additionally commanded in the Torah: “Do not stand idly by the blood of your neighbor” (Leviticus 19:16). Regarding this verse the Talmud asks:

“What does the verse mean, ‘Do not stand idly by your neighbor’s blood?’ It means that if a person sees his fellow drowning, mauled by beasts, or attacked by robbers, he is bound to save him (b. Sanhedrin 73a).”

The rabbis clearly understood that when we see someone in trouble we are commanded to act. This goes beyond only when someone’s life is in danger. In fact, the Talmud further states that if we do not act upon injustice, we are directly responsible for not doing so:

“All who can protest against [something wrong that] one of their family [is doing] and does not protest, is held accountable for their family … A citizen of their city is held accountable for all citizens of the city. [All who can protest against something wrong that is being done] in the whole world, is accountable together with all citizens of the world (b. Shabbat 54b).”

From the perspective of the Torah, we must act whenever we see injustice. And if we do not act, we are personally responsible for the outcome.

Tomorrow we'll explore the concept of Justice as Holiness within the Prophets ...


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Avatar: A Jewish Spin

Jan 12, 2010 at 12:56 PM | Posted by Rabbi Joshua


This past Sunday, I saw Avatar in 3-D for the second time. Both times seeing the movie I was blown away with what James Cameron was able to do, and how the technology even made it seem almost (I said almost) believable. It truly is an incredible film.

Now, before proceeding, I acknowledge the film has some shortcomings. It has of course been deemed by some as an apologetic for pantheism, and is definitely another example of a "White Messiah complex" in regard to racial fantasy.

However, other people have already written exhaustively on those subjects. As a rabbi, what I left the theater thinking about are the many themes common between the film and Judaism.

We are an ancient people. At our roots, we are a tribal people with a tribal language, a tribal culture, and a tribal land. As a result, to really get to the essential core of the Jewish people, we have to peel away the layers of the last 3,000 years.

There are three central tenets of Israel - G-d, the Land, and the People. Interestingly, these are three of the same common themes in Avatar.

HaShem

Although we are monotheistic and not a pantheistic people, we Jews understand that everything originates from, and is interconnected to a single source. And that source, HaShem, still interacts with, and is heavily involved in, the world we live. And just as we have an Etz Chaim, a tree of life that stands at the center of Gan Eden, so too the Na'vi have their sacred tree centered in their sacred land.

The People

The Na'vi refer to themselves as "the People," similarly to how we Jews refer to ourselves. We refer to all of our fellow 'tribesmen' as Am Yisrael - the people of Israel. And just as the Na'vi are interconnected with each other, so is every Jewish person. We have a phrase from the Talmud, "Kol Yisrael arevim ze ba'ze - All Jews are responsible for one another (b. Shavuot 39a)." We are directly responsible for what happens to other Jewish people across the world. And our tradition teaches us that when one Jewish person in the world is hurting, so we all are.

The Land

The movie takes place on Pandora, a lush Earth-like moon of the planet Polyphemus, in the Alpha Centauri star system. Pandora is sacred to the Na'vi, and the Na'vi are interconnected to Pandora through a vast bio-botanical neural network that all Pandoran organisms are connected to. We Jews also have a very special connection to Eretz Yisrael - the Land of Israel. Through this special bond, throughout the last 2,000 years we have prayed daily for our full return to the Land.

If we could look into the future of the Na'vi, we might see another similarity. The destruction of Hometree is extremely significant. As Dr. Augustine, one of the main characters argues, the destruction of Hometree could affect the vast bio-botanical neural network that all Pandoran organisms are connected to, thereby changing forever not only the Na'vi, but Pandora itself.

In the year 70 CE, we Jews experienced a similar catastrophe that rocked the Jewish world. The destruction of the Temple in Jerusalem, and the expulsion of Jews from our land, dealt such a tremendous blow to the Jewish people that it took centuries to recover from. There are even some who would argue we have not fully overcome it even 2,000 years later!


Lastly, the word Na'vi in Hebrew means a 'prophet.' Despite its shortcomings, there are also a number of themes within Avatar we would do well to heed. As Jews, we need to recognize that stewardship of our land, its resources, and one another are not just themes of another culture, but deeply embedded within our own culture and texts.

The Torah has much to say on social justice, human rights, stewardship, care of the land, and the value of life - all life. The Torah teaches us that even the smallest creatures are not overlooked by our Creator.

So you may not agree with the pantheistic elements or the racial fantasy of 'another White Messiah' who ends up becoming the savior of all the 'poor natives.' But, if you have not seen Avatar, go see it! I recommend seeing it in 3-D if possible. Despite its shortcomings it really is a film worth seeing on the big screen. And keep in mind that many of its lessons are found right in Jewish Scripture.

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Kristallnacht, Conflict, and the Congo

Nov 10, 2009 at 11:04 AM | Posted by Rabbi Joshua


It seems quite fitting that on the eve of the 71st anniversary of Kristallnacht, Monique and I attended a staged reading of RUINED at the Kennedy Center in D.C. Written by award winning playwright Lynn Nottage, RUINED is a powerful presentation raising awareness of the current conflict in the Democratic Republic of the Congo (DRC).

On days like Yom HaShoah (Holocaust Remembrance day) or the anniversary of Kristallnacht, it is easy to think of ourselves as being far removed from genocide, conflict, and tyranny. It is far too easy to think of these things as only happening in the past.

But genocide is happening today - in Sudan and in the Congo. And as far as the Congo, this conflict is fueled by us - you and me - directly by our cell phones, iPods, and other technology. Congo is rich in minerals. With the increased desire for greater technology comes a direct need for minerals - especially Coltan. As such, various militias are fighting over control of these minerals, mines, and trade routes in the Congo. We may not realize it, but our desire for the newest technology is directly affecting peoples lives.

Today, in 2009, people in the Congo are still being slaughtered. According to Wikipedia, people are dying at a rate of an estimated 45,000 per month and 2,700,000 people have died since 2004. Reports indicate that almost half of the individuals killed are children under the age of 5. The aftermath of the war has gutted the country.

The long and brutal conflict in the DRC has caused massive suffering for civilians. Additionally, there have been frequent reports of weapon bearers killing civilians, destroying property, and committing widespread sexual violence against women. On a daily basis, women are being beaten, killed, and raped. Soldiers daily force women into sexual slavery. Violence against women is rampant. And in DRC society, these women upon returning to their villages are spat upon, turned away, and rejected - treated as thought these dishonoring acts were their own fault.

The conflict in the DRC has caused hundreds of thousands of people to flee their homes, becoming refugees, flooding over the borders into neighboring countries.

On this 71st anniversary of the Kristallnacht and the beginning of the Holocaust, it is our obligation to stand up for others around the world who are being killed today. And there is something you and I can do about it!

We can raise attention to what is happening in Sudan and the DRC.

To learn more and to act visit these and other sites for change in the Congo:

Falling Whistles

Jewish World Watch

Raise Hope for Congo

Enough Project


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