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A firsthand account from Rabbi Jill Jacobs, T'ruah Executive Director, of the joint T'ruah-HIAS border delegation, November 2019.

At the first Passover, we marked our doorposts with the blood of a sacrificial lamb to protect us from the Angel of Death (Exodus 12:23). Although that was a one-time ritual, doors continue to be a central symbol of the holiday. It is a symbol that seems more relevant than ever in an age when nativism...

But whether or not the Sinai wilderness was ever ownerless as the midrash suggests, in North America, the so-called wildernesses never have been. Those places — and indeed every square mile of North America — have always been, and continue to be, the home of specific tribes of Indigenous peoples.

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.

The Black Lives Matter movement has re-focused my attention on the ways that I participate in the racial injustice that is pervasive in our society and culture. One of those ways is through language—both what I say and what I hear. And especially, the ways that I use “light” and “dark” as metaphors for “good”...

In a d’var Torah for Parshat Bo, Rabbi Ari Lev Fornari suggests teshuvah may provide a framework for thinking about reparations.

‘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.