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This is God’s message for the people before they are to experience the awesome Presence at the mountain: “Lekh el-ha’am v’kidashtam hayom umakhar…” Go to the people and sanctify them.  The exact meaning and practice of this sanctification is not explained.  Some commentators, such as Rashbam and Ibn Ezra, see it as purification and read...

Commentary on Parshat Naso (Numbers 4:21 – 7:89) Here in DC, the last couple of months have been pretty rough. In March, DC City Council member Trayon White claimed that the Rothschilds control the weather and the government, and then ducked out early from a tour of the U.S. Holocaust Memorial Museum that had been...

When our methods are just, our system doesn’t grant privileges to the powerful and strip protections from the vulnerable. As the Torah formulates it this week, “You shall not judge unfairly: you shall show no partiality; you shall not take bribes.” The justice system ought to represent all equally...

Loving our neighbors is not merely feeling affection towards them; it is joining them when that which gives them life has collapsed and fallen and striving to raise it, and them, up. When our neighbors are harmed, we hurt too; we are interdependent.

Jewish leaders need to be authoritative and steadfast in ensuring that September 11th and its commemorations do not provide annual pretense for rage against Muslims (and Sikhs and the countless others conflated with Muslims). Nor can we allow political opportunists to seize upon our unresolved grief and pain once again. 

As our ancestor Abraham experienced, our most liminal moments also often coincide with moments calling for meaning-making and the rituals that bring us spiritually home. Yet few who flee by forced circumstances arrive with the means that Abraham had to purchase the dignity of sacred space and time.

Welcome, it appears, does not end at the door. It is a commitment to walk with vulnerable guests as they emerge from the protection of our homes and enter the public square.

Perhaps this midrash holds out a hope that any of us can be transformed to meet the needs of the moment. And perhaps we can find a way to change the course of today’s story so it does not have to end in wholesale destruction.

The necessary work of teshuva cannot be completed by one individual alone. Rather, our mandate to uphold God’s name “in truth, in justice and in righteousness” can only be achieved through collective action.