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That the Torah addresses the concerns that civilization inevitably brings, along with awareness of the need for individuals to experience God in wilderness, seems to me a profound grappling with the needs both of human beings and of God’s non-human world.

We are called to elevate the difficult truths, and sometimes our complicity in them, in order to “lift them up” for tikkun — for fixing.

No matter the circumstances, each imprisoned and formerly imprisoned person deserves a life filled with dignity.

A self-proclaimed “melting pot,” a country that declared its independence by asserting that all men are created equal, should continue to be a sanctuary and refuge.

What is the Torah inscribed on our lands and in our hearts? What Torah do we bring with us into a new land?

We find that we have to learn from our ancestors with a dual dose of humility and chutzpah: both to learn from their wisdom, and also to transcend their limitations.

Perhaps Sukkot is the festival of understanding our journey, for journeys have no concrete and steel foundations, only earth and sandy feet. And the yearning that should come out of this collective memory must be a passionate commitment to end homelessness everywhere, physical, spiritual, or national.

It is on us to use our tradition responsibly, and to challenge its misuse, whether that be in the service of racism and racist institutions, homophobic policies and legislation, nationalistic aspirations, or exclusive claims to land.

As we continue to watch the unfolding events in the war in Gaza, we need to distinguish between suffering and accountability.

"More and more I begin to believe that we are as defined by those calls for help we do not answer than as by those calls that we do."