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To create meaningful and lasting change in our world, we can never dilute the messages we so believe in. Instead, we must work hard to make those messages accessible to people of a variety of social and political backgrounds, relying heavily on our most sacred tactic: the “miracle of translation.”

We were told earlier in the Torah to love our neighbor and even the stranger as ourselves. But these commandments are included and yet reframed in our mitzvah, "V’Ahavta et Adonai," love everything/everyone. Signaling, perhaps, that we are also to understand love differently, that we are ready to learn a higher level of embodying love.

Our hearts and bodies want to give, but our brains get in the way. 

Strategically, we stand a better chance of finding our way if we do not dismiss (other's) capacity for moral reasoning. We stand a better chance of moving their hearts if we assume they have one. 

Passover’s story reminds us to see ourselves as newly freed slaves. The Nachshon story invites us to see ourselves as agents of miracles.

It is not enough to mourn. Mourning must be accompanied by actions that end the harm being done. 

In the grand scheme of the occupation, individuals or small groups coming together might seem like a small thing, but Jacob and Esau’s meeting shows us just how powerful personal moments of meeting and reconciliation can be.

...we can no longer afford to be strangers within the healthcare system.

I like to imagine that Balaam’s words changed us and shook us out of our complaining so that we could see ourselves in a fresh way.

'On Rosh Hashanah, it is written and on Yom Kippur, it is sealed: How many will die and how many will be born? Who will live and who will die?' This is one of the most beloved and troubling of Rosh Hashanah prayers. But such is the power of great poetry.