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A d’var Torah for Chol HaMoed Pesach. “Let My people go,” God famously said to Moses. We usually don’t finish the quote, which ends “…so that they may serve Me.” Freedom, the rabbis say quite plainly, is another kind of servitude. The cheirut, freedom, that the Jews achieved on Passover (z’man cheiruteinu, the time of...

A d’var Torah for Yom HaShoah. In many respects, World War II seemed like a triumph of democracy. When the Allies defeated the Axis powers, the world celebrated that democratic nations had been victorious against fascism. On May 8, 1945, Victory Day, Americans danced in the streets and threw confetti from the rooftops to celebrate...

In words and photographs, activist Gili Getz explores his complex relationship with the State of Israel. A d'var Torah for Parshat Kedoshim and Yom HaAtzma'ut.

A d’var Torah for Emor from community organizer Cole Parke. Coming out is a defining experience for most every queer person I know. This month marks 15 years since I first shared that part of myself publicly, and these days it’s a deeply integrated part of my identity — something that is far from secret,...

In this d'var Torah for Behar-Bechukotai, Rabbi Sally Priesand draws connections between the Liberty Bell and other symbols and ensuring liberty in civic life.

A d’var Torah for Yom Yerushalayim by Daniel Seidemann. Jerusalem Day, Yom Yerushalayim, which is this coming Friday, was created by the Israeli Chief Rabbinate, the Rabbanut, in the wake of the 1967 war, and subsequently enshrined as a national holiday under law. A religious commemoration of the “reunification” of Jerusalem when Hallel is said,...

A d’var Torah for Parshat Beha’alotecha by Matt Nosanchuk.  Leadership lies at the center of our Jewish communal discourse, and rightfully so. Through tough times biblical, historical, and present, Jews have relied on a wide range of leaders, including patriarchs and matriarchs, kings and queens, prophets and prime ministers, soldiers and scholars, and, of course,...

My Torah for this week urges each of us to walk into the unknown. Let our written lines, mixed in with the words of others--ancient and contemporary--make a path, embodied.

Both of Korach’s challenges have the same structure. Korach rejects the notion that something small— either tzitzit or mezuzah—could be more important than something big. In opposing tzitzit to a blue tallit and mezuzah to a houseful of scrolls, the midrash picks up on Korach’s tactic of putting Moses and Aaron in opposition to “all of the community.” Korach invokes the whole, promoting the general over the specific, the greater over the lesser. He fails to recognize that in Torah, the detailed particulars make all the difference. In the realm of ritual as in the domain of justice, the demands of righteousness are precise. 

If the wood gatherer teaches us about the threat of a raid on the commons, the sisters reinforce the lesson by anticipating a more subtle version of it. Consider what would have happened had the daughters not acted. In short, Zelophehad’s brothers likely would have fought over who should get their brother’s land. At the extreme, if all it takes to inherit land is to be the last brother standing, we face the dire prospect of a fratricidal free-for-all.