In honor of World AIDS Day on December 1, we bring you a meditation on the connection between tzara’at, a Biblical skin affliction often mistranslated as leprosy, and HIV/AIDS. Since the beginning of the epidemic, more than 60 million people have contracted HIV and approximately 30 million have died of AIDS-related causes. Gregg Drinkwater, Keshet’s Colorado Regional Director, reflected on joint Torah portions that discuss tzara’at in-depth, and how they relate to a more modern-day understanding of how we treat people living with HIV and AIDS.
In the recent American presidential campaign [of 2008], a storm of controversy briefly swirled around the right-wing Republican candidate Mike Huckabee over comments he made in the early 1990s favoring quarantine for people living with HIV. Support for isolating HIV-positive individuals was quite common in the mid-1980s (an LA Times poll in December 1985 found 51% of Americans in favor), but by late 2007, when Huckabee’s comments re-surfaced, such opinions had been relegated to the far right and seemed beyond the pale. – Limmud Colorado editors
Jews read sections of the Torah each week, and these sections, known as parshiyot, inspire endless examination year after year. Each week we will bring you regular essays examining these portions from a queer perspective, drawn from the book Torah Queeries: Weekly Commentaries on the Hebrew Bible and the Torah Queeries online collection. This week, Tucker Lieberman looks at the lesser-known holiday of Shmini Atzeret.
Gay and transgender people often feel like foreigners within our own communities. We sometimes feel as if we are treated with a double standard or altogether shut out from religious practices. Similarly, as Jews, who are a minority in every nation except Israel, we often feel as if we are foreigners in our own homelands. We understand the meaning of exclusion.
Yet in this week’s portion, in which the Jews are still wandering in the desert (Deut. 14:22-16:17), foreigners are excluded from the Jewish community in three distinct ways: they are not explicitly invited to the consecration of the first harvest (the festival of Shavuot), their debt is not forgiven, and, when enslaved, they are left unmentioned in regards to the gentle treatment and the eventual redemption to which Jewish slaves are explicitly entitled.
Thus, while the portion encourages the Jews to literally “come out” of the settlement to worship, celebrate freedom, give ceremonial charity, and cement our own identities, we are, at the same time, encouraged to use identity labels to divide us from others. What might we create if we apply the Torah’s vision of Jewish freedom and prosperity to all our neighbors, regardless of their identities?