As a little girl, all I wanted was to have my ears pierced.  My father did not want his little girl to go about putting holes in her body.  He was determined that I would not get my ears pierced until I was 16, although why 16 was the age I’ll never know.  My dad would tell me that I was perfect just the way I was, or “if God wanted you to have pierced ears, you would have been born that way.”  All I knew was that I wanted pierced ears, and the glory of choosing my earrings to go with my outfit.  Ultimately, we compromised on the age, but my father’s point was that my body was pure and just the way that God had created me to be.

It is easy in today’s world to pick ourselves apart, to find elements of our physical being that we do not like, or that we wish could be different.  You can’t go a day without hearing about a new “cleanse” to rid your body of toxins.  We can wear contacts to change our eye color, heels to change our height; but our physical being remains a gift from God.  The Torah teaches that both our buildings and our bodies have the ability to be purified and should be kept sacred as places for God.  As we read Tazria-Metzora, the double Torah portions for this week, we are reminded of this fact. 

The text of these parshiyot tell us of the laws for the purification of both our homes and our bodies after disease or death has occurred.  The laws remind us that our bodies and our places of resident need to be treated with respect.  We also have the obligation to help one another to maintain healthy living and to support one another when we find ourselves when we find impurities.  While human nature tends to lean towards picking ourselves apart based on what we wish we could change, the Torah reminds us that what is seen as an “impurity” by our eyes is seen as a “tabernacle,” a holy space by God. 

The medieval commentator Abarvanel picks up on chapter 15, verse 31, which states “Thus shall you separate the people of Israel from their uncleanness; that they die not in their uncleanness, when they defile my Tabernacle that is among them.” First and foremost, the words “my Tabernacle” can also refer to the human body.  Additionally, Abarvanel understands this verse as a sign that even when the Israelites are impure, even when we find ourselves feeling “less than,” we know that God’s presence is found among us. 

This way of thinking forces us to see ourselves as created in God’s image and helps us to see that our bodies are indeed on loan to us from God.  While it is cliché to say “your body is a temple,” it is in fact true that the divine spark that dwells within each of us requires that we look at ourselves with forgiving eyes.  May we help one another to find the spark of the divine within us and see the beauty of our individuality. 

ללמוד  To Learn: ללמד  To Teach: לשמור  To Keep:  לעשות  To Do: These parshiyot link the feeling of being outcast because of illness or difference with the punishment for gossiping.  Both being ill and gossiping can alienate you from others.  In Perkei Avot 2:5, Hillel teaches: Do not separate yourself from within the community; and do not be sure of yourself until the day of your death; do not judge your fellow until you’ve been in his or her place… Hillel reminds us that we have an obligation to reach out to others and include them in our community, and to push past our instinct to judge.  Instead, we must strive to remember that our words and actions affect others whether we can physically see it or not.

Nineteenth century composer Claude Debussy, whose works are still used today in everything fromOcean’s Eleven to the new 90210, said, “Music is the space between the notes.”  Silence is so much more than simply not talking, as we learn this week.

This week we read parshat Shemini, which details priestly instructions, including the prohibition from drinking while on the job and the designations for various animals to be considered pure and impure.  But somewhat hidden near the beginning is Aaron’s curious reaction to the deaths of his two eldest sons, Nadav and Avihu.  Although the text goes on to discuss what will happen to his sons’ bodies and how the priests are forbidden from the same mourning rituals as the rest of the people, only two words are used to describe Aaron’s reaction to losing two children: vayidom Aharon.  Aaron was still.  Aaron was silent.

It’s at the installment of the priests as the leaders of the Jewish people where Aaron’s sons make the unfortunate decision to go beyond the celebration and sacrifice that God has commanded. And for that, Nadav and Avihu die.  But what about Aaron?  Certainly after the death of a loved one, especially children, emotions can take you by surprise.  But Aaron is left speechless, and we are left to figure out why.  Many commentators suggest that the silence might have been either in protest of God’s decision, in acceptance of this fate, or perhaps the anguish was too much for words. 

Or maybe Aaron is silent because he has learned there is no better way to take a stand and let his feelings be known than by the stillness of silence.  In parshat Ki Tissa when the people wanted a new vision of God, Aaron jumped into action, which ultimately left him and the nation in a heap of trouble.  And perhaps Aaron saw Moshe’s rage when he descended from the mountain and knew that immediate reaction would lead to regret.

Aaron’s silence could simply be a deep breath, a pause to take in the situation; a moment to think before he speaks, so that his intention would match his actions.  We find Aaron lost in the deepest of thoughts in a moment of intense emotion.  The text, instead of dwelling on this moment, moves forward, giving Aaron the time to breathe and organize his thoughts and emotions.  The power in this moment of silence allows for the reaction to be true, honest and uninterrupted.  Even though he cannot mourn as others do, Aaron, in a sense, has the space to mourn. 

What is the value of silence?  Silence is not necessarily the absence of sound, but perhaps the presence of power and purpose.  A quiet moment can result in new clarity or an opportunity for heightened concentration.  As we experience life and the ups and downs of learning, we must remember the value of silence and embrace moments of thought and reflection as those moments can also be moments of great strength. 

ללמוד  To Learn: ללמד  To Teach: לשמור  To Keep:  לעשות  To Do: Chapter 11 of the book of Vayikra details the rules of eating Kosher animals and Kosher slaughter.  Our parshah reminds us that maintaining boundaries, no matter how rigid or odd they might seem, helps us to lead a focused and purpose-filled life.  Keeping Kosher is more than just limitations or rules on what we eat.  This act requires us to have intention with every bite of food we eat, and to maintain awareness of our place in the food chain and our responsibility to God.  Take out your Humash, and read chapter 11.  Perhaps the next “diet trend” might be mindful eating, because what we put in our bodies matters as we work together to become our kehilah kedoshah, our holy community. 

Yesterday, as the tornadoes made their way through our area and I was monitoring hallways and calming students I was asked what prayer to we say.  “Rabbi, can we say a prayer for the tornado to go somewhere else?”  “Rabbi, should we sing the Shema?”  Aside from the smile on my face at knowing our students have internalized the concept of prayer as a form of comfort, I was left to teach. 

As Jews we are taught in the Talmud that we should never make a prayer that wishes destruction to come on someone else.  When you hear a fire truck we are not allowed to say “I hope it isn’t going to my house” or “I hope that goes somewhere else.”  Our human nature pushes us to wish for our own safety in times of distress, but we are asked to move past that and know that whatever is happening is already in motion.  We can pray for safety of ourselves and others.  At that moment we sang Shomer Yisrael, God, guard Israel. 

This morning, as we all came back to the building, safe and sound we discussed what prayers we could say.  We said the blessing upon seeing an act of nature: Oseh ma’aseh bereshit, blessed is God, the one who makes acts of creation.  We discussed the miracle that with all of the tornadoes and damage there was not one fatality yesterday due to the weather.  We imagined the tornado that might have developed as God separated the sky from the waters below in creation and prayed that we continue to only see acts of creation.

We learned the brachah for hearing thunder or seeing a storm, sh’kocho u’gvurato maleh olam, God, whose power might fill the whole world.  And yet that power appeared to have protected us.  We ended our discussion by benching Gomel, Praised are You, God our God, King of the universe who graciously bestows favor upon the undeserving, even as He has bestowed favor upon me. 

Thank you God for sustaining us through storms, thank you God forsustaining our city.  Thank you God for protecting us, and the fire and police officers who keep us safe. 

In moments of fear we are pushed to turn to gratitude.