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Rabbi Josh Whinston calls for moral scouts in our own times.

Rabbi Maya Glasser points to the importance of recognition, whether with Zelophehad's daughters in Parshat Pinchas, or those in solitary confinement in our own day.

Rabbi Sharon Brous calls for an end to toxic masculinity as we read about the rape of Dina in this week's torah portion, Vayishlach.

Jeremy Ben-Ami offers us a small candle of hope this Chanukah.

Both of Korach’s challenges have the same structure. Korach rejects the notion that something small— either tzitzit or mezuzah—could be more important than something big. In opposing tzitzit to a blue tallit and mezuzah to a houseful of scrolls, the midrash picks up on Korach’s tactic of putting Moses and Aaron in opposition to “all of the community.” Korach invokes the whole, promoting the general over the specific, the greater over the lesser. He fails to recognize that in Torah, the detailed particulars make all the difference. In the realm of ritual as in the domain of justice, the demands of righteousness are precise. 

I believe, however, that antisemitism is not eternal or inevitable. It is something we can overcome, if we understand it properly. Common references to antisemitism as “the world’s oldest hatred” obscure the ways that it actually functions and who it benefits. 

Text studies, divrei Torah, placards, and more resources for elections.

In the struggle over democracy, it is not just about big ideas, levers of power, or sums of money: It is about human lives.

As Emma Lazarus taught us, “until we are all free, we are none of us free.” Even once the Israelites left that narrow place, Egypt, they were still pursued by Pharaoh and his army. They eventually came to stand at the shore of the sea, at the crossroads of history; that is where we stand today. 

Everyone in Jerusalem – every Palestinian resident and citizen, every Jew, every activist standing in solidarity across lines of difference...was at one time a child, ready to receive a parent’s tender blessing given in love.