Marji Karlin Sermon: Friday, February 21, 2025
Parshat Mishpatim – These Are the Rules
(video below)
Anyone who knows me knows that this Torah portion, by name alone, speaks to me at a deep and profound level. I have been described as, or as some may see it – accused of being – a rule follower. Much to my dismay, that assessment hasn’t always been complimentary. I think I’m just misunderstood, but perhaps that’s a better conversation to share with a therapist rather than you all.
I do like a good rule! I prefer to know expectations rather than trying to figure them out. And, as a parent, as leader, as a human being; I like to set rules rather than having those around me guess. Give me a solid listing of thou shalts and thou shalt nots and I’m a happy camper. That is, when they make sense, and are carried out as intended, and equitably.
The World Justice Project, an independent, multidisciplinary organization working to create knowledge, build awareness, and stimulate action to advance the rule of law worldwide, defines the rule of law as “a durable system of laws, institutions, norms, and community commitment that delivers four universal principles: accountability, just law, open government, and accessible and impartial justice.”
Parshat Mishpatim opens with the line “These are the rules that you should set before them:” (honestly, it got me at Hello.). Mishpatim goes on to list a whole lot of laws given to the Israelites at Mount Sinai as they journey from slavery to the Promised Land.
There are rules set forth about slavery, capital punishment, and sorcery. There are rules about property rights. The well-known and oft quoted “eye for eye, tooth for tooth” passage is in this portion.
Further, God imposes rules about Kashrut, lays out the borders of the Promised Land, and instructions for Moses to ascend the Mountain. There are a lot of rules that have stood the test of time: rules about the three festivals: Passover, Sukkot and Shavuot; a rule about resting on the Sabbath, and Shmita, letting the land rest every seven years.
And then, almost buried in there, there’s this single line. Exodus Chaper 23, Verse 9, reads:
You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt
וְגֵ֖ר לֹ֣א תִלְחָ֑ץ
V’Ger lo til’chatz – You Shall not oppress the stranger
According to the Talmud, this particular law appears in the Torah 36 times, or maybe it’s 46 because the Talmud disagrees with itself. In either case, the frequency must lead us to assume that this particular mitzvah is very important.
Rabbi Hilly Haber writes: “…. the law goes beyond these prohibitions of doing harm. “Love the stranger who resides in your midst,” Leviticus teaches, “for you were strangers in Egypt” (Lev. 19:34)”. She goes on to say:” … Thus, Israelites must offer gerim (the strangers) not only material resources, but empathic understanding.”
As Rabbi Haber explains, the Torah goes beyond “not oppressing the stranger” and moves to “loving the stranger.” In other instances, it’s read as “welcoming the stranger.” The reasoning cited, over and over again, is because “you were strangers in Egypt.” We’re commanded to love and welcome the stranger because we, uniquely, have lived their experience, we have suffered their sorrows, we have stood in their shoes.
So, who are the strangers among us today?
There’s Hugo, whose parents brought him to the US at age ten, seeking education and opportunity for their son. Hugo didn’t even know about his unauthorized immigrant status until high school, when he tried to get a driver’s license. He married a US citizen and took a job as a server in a restaurant, mentoring at-risk youth in his spare time. But he was arrested during a workplace raid and now faces deportation, charged with attempting to use the identity of another, which is a felony under Arizona law. Falsifying the identity was the only way he could work. He is now in removal proceedings and faces permanent separation from his family.
There’s Soledad, who endured a horrific trip from Honduras as a child, only to face extreme hardship here. Soledad says, “Many Americans think that migrants come here to take their jobs, to do bad things, to take advantage of the country. These ideas are not right – we are not bad people. I came here to survive, to do better in this world, to help my family and other people. There was no way to survive in my homeland. I was suffering from extreme poverty. I was physically and sexually abused. I didn’t choose to come here; I didn’t have another option.”
As we consider these stories of migration, we are called to ask: What does it truly mean to not wrong or oppress the stranger, to welcome the stranger, to love the stranger? These words do not suggest passive tolerance but rather, active support; we need to ensure access to shelter, to legal resources, to healthcare, to education, and to work permits for those who arrive seeking refuge.
Some might argue – but Marji, you of all people – what about the rules? Some of the people who arrive here, those whose stories you’ve shared, haven’t gone through the “process.” They crossed the border illegally.
It’s a valid argument, but I maintain that the question of how to treat undocumented immigrants is both moral and practical. Welcoming the stranger, even when they arrive outside legal pathways, is not only a deeply rooted ethical imperative but also a wise and compassionate approach to building stronger, safer, and more prosperous communities.
There are, in fact, laws in the United States that allow for new arrivals to our country to request asylum. The U.S. asylum system is supposed to provide refuge for those unable or unwilling to return to their home country for various reasons. The system is broken. We don’t have the mechanisms to uphold our own laws. We don’t have the infrastructure to support new arrivals through their claims, there aren’t reliable systems to record and maintain case data, nor enough training or personnel to hear the stories. There are horror stories of people appearing for their hearings unprepared, perhaps without translators, and judges ruling without a fair hearing.
The most compelling argument for welcoming undocumented immigrants is a moral one. Virtually every major religious and ethical tradition commands compassion for the stranger. This principle transcends legality, insisting that our shared humanity must take precedence over immigration status.
Welcoming the undocumented stranger affirms the value of human dignity. Many who cross borders illegally are fleeing violence, persecution, poverty, or environmental disasters – circumstances beyond their control. To turn them away or treat them as criminals for seeking safety and opportunity is to ignore our ethical obligation to care for the vulnerable.
There’s also the practical argument. Undocumented immigrants contribute significantly to the U.S. economy. According to the Institute on Taxation and Economic Policy, undocumented workers pay an estimated $11.7 billion annually in state and local taxes. They also contribute billions to Social Security, despite being ineligible to receive those benefits. Far from draining resources, they help sustain social welfare programs that benefit all Americans.
Studies have shown that welcoming immigrants, including the undocumented, helps fill critical labor shortages, particularly in agriculture, construction, and service industries. Rather than taking jobs, they often do work that others are unwilling to do, helping to keep the economy running smoothly.
It is incumbent upon us to work to help create pathways to legal status, allowing undocumented residents to fully participate in and contribute to society. Until such pathways are established, welcoming the stranger means recognizing their humanity and right to live without fear, even if their presence does not conform to current legal frameworks.
History has shown that civil disobedience – the intentional and nonviolent refusal to obey unjust laws and policies – has played a crucial role in challenging injustice and fostering societal progress. The abolitionist movement, Women’s Suffrage movement, the civil rights movement, and the LGBTQ movement have all contributed to changing unjust laws and customs.
As a Jewish community, standing with the stranger should not be a theoretical ideal, but rather an ethical obligation. Marc Gary, Executive Vice Chancellor Emeritus of the Jewish Theological Seminary writes: “When the political discourse devolves to generalizations about Muslim immigrants being terrorists and Mexican immigrants being rapists, we are called by the Torah to remember that Jews, too, have been the subject of such pernicious generalizations and therefore we “know the feelings of the stranger” (Exod. 23:9). They are feelings of isolation and, often, helplessness. The Torah commands us to combat those feelings by standing with the strangers among us and speaking on their behalf. “
Kein Y’ehi Ratzon – May this be God’s will.
For the past 503 days we haven’t stopped thinking about, hoping, and praying for all of those murdered and taken hostage on October 7, 2023. The Bibas family, in particular, have been held close to our hearts and never far from our thoughts.
We prayed, we hoped, even when evidence suggested these were false hopes. We didn’t give up. But today we mourn. After so many victims, after so many horrific stories, we thought we were numb already. We are not.
I saw that someone wrote (and I paraphrase) “In the past 15 months, whenever I saw a redhead child in the supermarket, or anywhere, I couldn’t help but think of Kfir and Ariel.” Me too.
To Yarden Bibas – we will continue to pray for you, and we will continue to remember and honor the souls of your beautiful family
It has become the custom here at Temple Israel to recite a prayer for Israel, which includes a prayer for peace for all. I ask your indulgence as I recite a different prayer – one focused on the hostages. I believe we are entitled to this tonight.
Prayer for the Return of Slain Hostages
Barukh atah Adonai, sovereign of time and space, the Judge of truth.
Avinu Malkeinu, hear our voice, be kind and have compassion for us, willingly and lovingly accept our prayer.
Avinu Makeinu, do this for the sake of those who were martyred for Your holy name and for the sake of those who were slaughtered for their exclusive devotion to You.
Avinu Malkeinu, do not turn us away empty-handed,and have compassion for us, our infants and our children.
May it be Your will, Adonai our God and God of our ancestors, watch over, safeguard, strengthen and embrace and comfort the families of the slain hostages who were kidnapped and murdered by ruthless enemies and returned for eternal rest in Your holy land after 503 days.
The One who heals the broken-hearted and binds their wounds, encircle their loved ones with Your kindness, alleviate their suffering, dress their wounds and grant them and us comfort and healing for our agonizing bodies and crying souls.
There is no greater mitzvah than the redemption of captives.
God of mercy, ensure that the rest of our brothers and sisters return swiftly from captivity, those in joy – to life and rehabilitation, and those in sadness – to eternal rest.
And may it be fulfilled that “the sons [and daughters] come back to their place.
When words fail us, we fall back on the traditional text said by Jews for generations:
“May God comfort you among all the mourners of Zion and Jerusalem.”
Videos:
Friday, February 21 2025: Marji Karlin’s Sermon / Parshat Mishpatim-These Are the Rules
Friday, October 2023: Rabbi Jesse Sermon after the October 7th attack
Friday, November 11 2022: Cantor Glassman … in observance of Kristallnacht
Friday, November 4 2022: Rabbi Jesse and Cantor Glassman’s Installation
Friday, August 12 2022: Rabbi Jesse Gallop … in honor of Tu B’Av (the Jewish Day of Love)
Friday, July 8 2022: Rabbi Jesse Gallop Sermon
Friday, July 1st, was the first Shabbat service led by Rabbi Jesse Gallop and Cantor Rita Glassman, together.
Friday, July 1 2022: First Shabbat Service led by Rabbi Jesse Gallop and Cantor Rita Glassman
Friday, July 1 2022: First Sermon given by Cantor Rita Glassman
