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To stand for human dignity means not only insisting on the right to basic survival needs, but the right to live fully — to experience joy, pleasure, love, friendship, beauty.

As Jewish clergy we have an obligation to raise our moral voices against injustice being perpetrated at home and abroad.

God, according to the Torah, created the world in six days and then rested on the seventh. This doesn’t mean that the world was perfect at the end of the sixth day of creation. Rather, God models the necessity of taking just one day to experience the world as it is, while acknowledging our own limitations in perfecting it.

Despite his reservations, [Moses] is able to see that God’s presence illuminates even the most unassuming, seemingly dark and thorny places. May we, with all our insecurities, do the same.

As inheritors of a multi-vocal Jewish tradition that welcomes dissent and minority opinions, allowing people the chance to freely, legally, and openly participate in the democratic process strikes me as very Jewish. So to look at some of these harsh policies that stifle the voices of the downtrodden contradicts so much of what we hold dear in Judaism.

Only from an open and spacious heart can I experience a connection to what is holy. When I am focused on what I want and need, or when I am filled up with my own sense of righteousness, then what I have created within is actually a Golden Calf instead of my own small sanctuary.

The path of peace is not an easy one; it cuts through the binary of right or wrong, victim or oppressor, hero or villain, us or them. The path of peace does not choose favorites, does not leverage one over another, does not create hierarchies. The path of peace has no sides.

Rabbi Jesse Olitzky writes about Parshat Chukat.

No one likes to admit this, but, (deep breath) truthfully, I am prejudiced. I internalized at an early age that many kinds of people who do not look like me cannot be trusted. Even as I heard these things and thought that they were not true, the warnings lodged in my body. So much so...

In our parashah, we learn about the mysterious affliction tzara’at. Further on in the Book of Numbers, Miriam the Prophetess is stricken with tzara’at as a punishment for speaking against her brother Moses. Miriam and her other brother Aaron – we’ll have to save the question of why Aaron goes unpunished for another d’var Torah...