At first read, parashat Emor reads like a manual for an elite club that describes who is invited in and all the rules for the privileged few who make the grade. The select few are the Kohanim, those who were the conduits to G-d through offerings and rituals. This priestly class were restricted as to whom they could marry, their clothing, shaving, and even the small group of close relatives who they might bury.

Rabbi Pinchas Peli was a noted Israeli professor and rabbi. He taught that the restrictions around the Kohanim were never meant to be make them a superior group; rather the Kohanim were a strict order of servants abiding with physical limits to keep them walking the fine line of pristine ethical behavior. Only by living with austerity would they be pure enough a vessel to contain the deepest longings of our people.

In the 21st century, we no longer have designated Kohanim who live their lives with noticeable ethical rigor. Instead, like it or not, we are all part of mamlechet kohanim, a kingdom of priests. It is thus incumbent upon each one of us to think clearly and live a balanced, healthy life, in order to be gifted with perception of right from wrong. What is the guidance for being mamlechet kohanim? Torah learning, worship attendance, and striving to make the best decisions each day to keep us close to G-d are some of the key tools provided.

Last Friday evening during services, we spoke about a verse from Leviticus 19:33, parasha Kedoshim, v'ger lo tonu, the stranger you must not oppress. We discussed in particular the examples of not oppressing those individuals with few rights, such as new immigrants to this country and foster youth—all of whom are marginalized and either disliked and/or underserved in our society. How we are treating these two groups in our country is a moral and national embarrassment.

You and I have been taught since birth that a fundamental tenant of Judaism is to love our neighbor and uplift the stranger. This week we have learned that Governor Brewer of Arizona signed SB1070, a piece of legislation that navigates dangerously close to racial profiling. In this country, up till now, we have not required nor insisted on people carrying documentation to prove their citizenship. In Arizona that custom has officially changed.

With this law in place, a person of Latino descent or appearance runs the danger of being arrested or detained for driving while brown in Arizona. As Jews, we cannot refuse to love the immigrant, legal or not. The Torah requires more of us, v'ger lo tonu, you must not oppress the stranger.

Enforcement without comprehensive immigration reforms is not the way forward. The conscience of this country is to remember that the truest test of character, both personal and national, is how one treats the stranger, widow, and orphan.

Here are a few questions to ponder:

• The economic question: Many argue that immigrants are a burden on our tax and economic system. The angry yell out, why don't they go home? Studies show that the close to 12 million undocumented immigrants, many of whom already pay taxes and Social Security, want to continue to contribute to the system. Comprehensive immigration reform should require these immigrants to pay back taxes, learn English, and wait in line behind the people who entered legally. The system as is does not allow for this integration nor does it address unscrupulous employers who exploit cheap labor. A new system that requires these immigrants to integrate and employers and employees to pay taxes will add hundreds of millions of dollars to the economy. The status quo does not in any way address this challenge; reform does. Reform can help the economy. The United States can and should have the creative genius to make this a win-win for all.
• The moral question: How do we balance respect for the rule of law and compassion for all people? This is a fair question. I think we should respect the law, and that's why any reform should include requiring the following stipulations: paying back-taxes, penalties to employers who may have circumvented the system, and borders being controlled and supervised in humane ways. Nevertheless, what do we do with the 12 million men, women, and children who are already here? Deportation is not reasonable, and it remains beyond our economic capacities. In short, reform must include both respect for the rule of law and a way that integrates all people in common-sense ways. Enforcement only is both a drain on our local law enforcement and economy and does not in any competent way address the issue of the millions of people here. THE LAW IS BROKEN. LET'S FIX IT.
• The faith question: What does Judaism have to say about this? Simply stated, as a Jew I am mandated to love my neighbor as myself without prejudice to origin, color, or creed. The Torah reminds us continually to be kind and merciful to the stranger, widow, and orphan. In the end, a nation is judged by how it treats the most vulnerable among them. Our faith compels me to speak for and with the immigrants and their families. "Love thy neighbor” does not have a border limitation.

Rabbi David Saperstein, leading social activist of the Reform Movement wrote, "This bill is an affront to America's history as a land welcoming to immigrants who have sought not only freedom, but the opportunity to contribute to and strengthen our nation.”

The Reform Jewish rabbis in Arizona sent a letter to Governor Jan Brewer that urges her to veto the Safe Neighborhoods Act (SB 1070), enforcement-only immigration legislation that encourages racial and ethnic profiling and dangerously extends enforcement of federal immigration law to local police.

Please make your voice heard as well by communicating to Governor Brewer in the following ways:

Shalom,

Rabbis Nancy and David