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“Love your neighbor as yourself.” -Leviticus 19:18 T’ruah is committed to standing against antisemitism in all its manifestations. As antisemitic incidents increase at an alarming rate, rabbis and cantors are often on the front lines, facing antisemitic flyering, graffiti, and vandalism; harassment and threats; and in some cases, violence. Those who wear identifiably Jewish clothing...

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.

And at some point, I looked down at my hands and my children’s hands, spotless from washing, no dirt under our nails, and I thought about the historical chain of racist violence and state-sanctioned brutality that our hands grasped. Our social system makes certainty of our cleanliness an impossibility. Quite the opposite: we are all unclean, no matter how much we may have washed.

In this d'var Torah for Parshat Ki Tisa, Daniel Handler struggles with symbols that become more important than morals.

March 13, 2020 I’m writing first to send love and good wishes to everyone in the T’ruah community. I know that all of us are feeling a heightened sense of anxiety as we hunker down at home, quarantine ourselves, cope with our own illnesses or those of friends and family, and mourn the chance to...

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I have now heard the moaning of the Israelites because the Egyptians are holding them in bondage, and I have remembered My covenant. (Exodus 6:5) It seems these days I have an endless array of guest speakers in my congregation: about the Syrian refugee crisis, about the death penalty, about homelessness, about the violence fraying...

What is a community of practice? A T’ruah community of practice will bring together 10-15 chaverim in good standing for shared learning and support as they work to advance human rights in a particular field. Each person is working on the issue independently, in their own rabbinate/cantorate — the group leaning is meant to enhance...

The dominion over animals given to humans in Genesis 1:27, compared with the rabbis’ notion that humans were created equal to the rest of creation, is an example of God’s and our own ambivalence about being the stewards of every other plant and animal species. Noah’s care of the animals, taken in light of permission to eat them, seems to suggest that he owns them and can do what he wants with them. We, like God and our Sages, seem also to be ambivalent about our role as stewards of the rest of creation.

Mahlah, Noa, Hoglah, Milcah, and Tirzah, the daughters of Zelophehad, recognize and name another crisis, which is that the inheritance laws are set so that families with only daughters are unable to inherit land and instead their families lose their access to land. The five women respond powerfully to the crisis of their father’s death, and a structural shortcoming, with an eye towards intergenerational shifts rather than short-term reform.