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A D’var Torah for Parshat Vayechi by Randi Weingarten The Book of Genesis, the first in the Jewish Bible, begins with the creation of the universe. It can’t get more big picture than that. We are told that the creation of humanity is accomplished so that every person is b’tzelem elohim, in the image of...

"If we want our vaunted “Temple of Democracy” to contain actual holiness, it means we all must be able to build it up." A d'var Torah for Parshat Vayakhel-Pekudei by Amelia Wolf.

Only Moses, suggests the Ma’or VaShemesh, can imagine a world beyond that which he has experienced. To truly hear God, accordingly, is to recognize that the world as we know it is contingent: it does not have to be as it is.

The experiences of those returning from incarceration recall the Torah’s description of someone with tzara’at, an infectious and highly stigmatized skin disease. 

This week's Torah reading of Parshat Kedoshim questions us about our human relationships, how we treat our siblings, and how we relate to our neighbors to make this world a better place to live. So here I go back to the beginning. When I read in Kedoshim, "Do not stand before the blood of your neighbor" (Leviticus 19:16), I feel the moral obligation to shout that it is not nationality that makes a life something sacred and that we have the responsibility to watch over our neighbors.

Rabbi Elana Nemitoff-Bresler on how thinking of Lag BaOmer as the end of shloshim also reminds us that we have to move from grief into action.

Rabbinical Student and T'ruah board member Kelly Whitehead on Juneteenth and collective memory.

For the rest of us, it took ground penetrating radar, and other technologies which render the invisible visible, to wake us up. But for the Indigenous communities most directly affected, none of that was needed. The voices we most desperately need to be listening to already knew. They already saw.

...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.

Jewish leaders need to be authoritative and steadfast in ensuring that September 11th and its commemorations do not provide annual pretense for rage against Muslims (and Sikhs and the countless others conflated with Muslims). Nor can we allow political opportunists to seize upon our unresolved grief and pain once again.