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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.

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.

We need each other’s lights. A friend, colleague, or ally — perhaps even those we consider adversaries — have the sacred potential to ignite in us the lamp of tamid consciousness and the willingness to widen our circles and give ourselves to the tasks of care, compassion, advocacy, and love.

I yearn to live in a generation where everyone, including our leaders, recognizes that leaders sin; where our leaders admit their mistakes, are held accountable, and where they actively make amends.

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.