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...as we learn from Leviticus, for communal sin there can be expiation. The process begins not with bringing a bull to the sanctuary, but with a commitment to learn history, and a commitment to ensure that history is learned by others.

That’s Kedoshim’s point – that those of us who own land (and its modern equivalent, a bank account) have an undeniable responsibility to support those who don’t. 

When a particular word occurs only seven times in the entire Bible, and all seven occurrences are in one chapter, we pay attention.

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.

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 Lisa Gelber reflects on her trip to the South Hebron Hills this summer with T'ruah.

T’ruah: The Rabbinic Call for Human Rights brings the Torah's ideals of human dignity, equality, and justice to life by empowering rabbis and cantors.