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Help Make a Difference for Congo
As many of you know, we care very much about the people of Congo and desperately want to see peace in the war torn country. 5.4 million Congolese have died and 200,000 women have been raped in our world's deadliest war since WWII. In November Congo will be holding only the third election in the country's history. Human rights groups, political experts, and concerned individuals around the world are joining Congolese in calling for free and fair elections. For far too long the world's deadliest war, and many of the other issues affecting the people of Congo have been largely ignored by our government. It is time the U.S. appoints a special envoy to Congo! We absolutely need to monitor the elections, work to end the war, and speak of for the people of this great country.
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A Modern Day Prophet
Yesterday was Martin Luther King, Jr. Day. -“Our lives begin to end the day we become silent about things that matter.”-"Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that."-"Injustice anywhere is a threat to justice everywhere."-"Men often hate each other because they fear each other; they fear each other because they don't know each other; they don't know each other because they cannot communicate; they cannot communicate because they are separated."
-"Peace for Israel means security, and we must stand with all our might to protect its right to exist, its territorial integrity. I see Israel as one of the great outposts of democracy in the world, and a marvelous example of what can be done, how desert land can be transformed into an oasis of brotherhood and democracy. Peace for Israel means security and that security must be a reality.”
-“I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizen's Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.”
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Prophets,
social justice,
Spirituality,
tikkun olam
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Praying with their Feet

"The relationship between the two men began in January 1963, and was a genuine friendship of affection as well as a relationship of two colleagues working together in political causes. As King encouraged Heschel's involvement in the Civil Rights movement, Heschel encouraged King to take a public stance against the war in Vietnam. When the Conservative rabbis of America gathered in 1968 to celebrate Heschel's sixtieth birthday, the keynote speaker they invited was none other than King. When King was assassinated, Heschel was the rabbi Mrs. King invited to speak at his funeral."
"For many of us the march from Selma to Montgomery was about protest and prayer. Legs are not lips and walking is not kneeling. And yet our legs uttered songs. Even without words, our march was worship. I felt my legs were praying."
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ethics,
Heschel,
holiness,
interfaith dialogue,
Jews in the News,
Prayer,
reconciliation,
social justice,
Spirituality,
tikkun olam
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Justice as Holiness - Part III

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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Chasdei Yeshua,
human rights,
New Testament,
social justice,
Spirituality,
tikkun olam
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Justice as Holiness - Part II
The ProphetsYesterday 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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Haftarah,
holiness,
human rights,
Prophets,
social justice,
Spirituality,
tikkun olam
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Justice as Holiness - Part I
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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tikkun olam,
torah
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Help for Haiti

"Do not stand idly by the blood of your neighbor ... (Lev. 19:16)"
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social justice,
tikkun olam
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1 comments
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Avatar: A Jewish Spin
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community,
human rights,
Movies,
social justice,
Totally Gratuitous
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5
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What ... Tyranny and Chocolate???

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Hanukkah,
Holidays,
social justice,
tikkun olam
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Kristallnacht, Conflict, and the Congo


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:
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genocide,
holocaust,
human rights,
social justice,
tikkun olam,
women
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2
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Is it kosher now?: Answering to a higher authority

If rabbinic supervision as it is currently constituted...is concerned only with ascertaining the purity of meat according to the letter of the law, and does not provide the moral foundation to militate against flagrant social abuses, then a revaluation of the concept of kashrut itself is in order.
- promoting eco-kosher standards and the humane treatment of animals
- an additional heksher (kosher certification symbol) denoting a company's commitment to righteous business practices, and
- more transparent kashrus procedures
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kashrut,
social justice
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