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Listening to (the shofar's) blasts, we hold so many good intentions about the year to come... That is why the robust structures for anti-racism work... are so important. They give us a path to walk, a process to follow, and so they seek to avoid backsliding into complacency.

Like Jacob’s dream, our justice work must be grounded in this world, absorbing the pain of everyday injustice with our hearts open to those suffering. And yet, our work must remain aspirational, reaching for the sky and not settling for anything less than our basic demands of human dignity and human rights.

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.

As a communal leader, here are some ways you can multiply the impact of our guide. 

Our movements for justice rely on the ecology of different people and different groups bringing the contributions that make our hearts sing.

The Kli Yakar (16th century, Prague)... says that it is this stinginess that brings “tzara’at of houses,” that our refusal to share is what will ultimately destroy our homes and society.

‘I was asleep, but my heart was wakeful.’ The first part of this verse is a call. ...Within myself there is something to be awakened.

...the Torah instructs that in the midst of our holiest cities and amongst people who do the work of God, that precisely there — in that place — are the vulnerable to take refuge.

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.

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.