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To put our trust in the gods of militarism and brute strength, to conflate the presence of God with armed combat, is to succumb to idolatry, to assimilate into a culture that conflates might and morality, violence and virtue.

We are not bound to the worldviews and ideologies of those who came before us, but neither can we discard the ancestors with whom we disagree. How do we engage in the often difficult spiritual task of recognizing the image of God in the forebears with whom we deeply disagree, without capitulating to or validating the ideologies they espoused?

Our hearts and bodies want to give, but our brains get in the way. 

For the sake of the food insecure in these difficult days, and for the future health of our country, I hope that Ki Tavo’s powerful linking of sacred space and religiosity to the obligation to give to those in need can be strengthened. As Americans increasingly seek spirituality and community outside of organized religion, community builders, religious and non-religious alike, must work to cultivate cultures of giving.

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.

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 anger is a mode of life or when expressed in an unjustified manner, it is prohibited by Judaism. But if a person is wronged, they are allowed to express their natural feelings, including anger.

That’s Kedoshim’s point – that those of us who own land (and its modern equivalent, a bank account) have an undeniable responsibility to support those who don’t. 

These 7 divrei Torah, one for each of the 7 weeks of the Omer that lead up to Shavuot, span the breadth of the entire Torah, from Genesis to Deuteronomy, and come from 7 exceptional T'ruah rabbis who lend their voices to the call for a more just and moral world.

Our Torah depicts what can happen to us in a world without water... Moses striking the rock to yield water is a vivid metaphor for the water-related violence that is breaking out all over our world — particularly in the Middle East, as well as in South Asia and Africa.