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...the Torah teaches us that the particular and the universal are inextricably intertwined. Just as we need partners in the fight against antisemitism, we must use our power to become partners to others in the fights for social, racial, and economic justice. As the Talmud says, ​​even a poor person who is sustained from tzedakah must also perform tzedakah (Gittin 7b). When we feel the fragility of our power, when we feel we need help, even then – precisely then – we must share what we have with others.

Our belief that there is a divinely inspired, ethically enacted pathway for living embedded in a sacred text we reread every year for contemporary relevance makes the entirety of the Jewish project rather queer from its very inception. It is and has always been our greatest strength.

As a whole, the rabbinic discussions about Sodom demonstrate that, for the rabbis, the true definition of “sodomy” is toxic selfishness combined with an extreme devotion to property rights.

I am puzzled by the ways in which a country that readily replaces phones and computers as soon as we experience even the slightest decrease in performance can insist that our inherited system for organizing our economy and government works just fine.

When God revealed to Moses that God is prepared to fulfill God’s covenant with our ancestors, God said, “I have now heard the moaning of the children of Israel whom the Egyptians have enslaved.” (Exodus 6:5) God could hear the Israelites even when they could not breathe.

The parshah is pushing us to learn from the insurrection – and not ever to forget it — in service of a larger goal. When major moments like this shock our systems, a part of us needs to embrace that shock and allow it to become constructive, something to propel us forward into courageous action.

In this week’s portion, Terumah, Moses is given instructions for how to build a sanctuary.

Balaam models being an independent and critical thinker... He refuses to stoke the hot coals of fear that demonize the other.  

These passages (from this week's parshah) go beyond the basic responsibility of physically helping the poor; they challenge us to take into account their dignity and personhood.

By listening to human narrative, and even re-visiting what’s challenging, chesed recognizes k’vod habriot in each soul and makes an opening for teshuvah.