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The haftarah in the guise of Naaman says that one need not be defined by tzara’at – or, we add, any aspect of ourselves by which others define us, as though we are unidimensional.

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.

This is as relevant for us today as it was in the Ramban’s time: That which we consume has the power to consume us. There’s nothing today we consume more than media.

I would like to see us reclaim what women’s rights can mean – and note that our tradition supports our demand to be seen as fully human, however we identify.

Five chaverim share thoughts on a social-justice-themed sermon they might give in the upcoming High Holiday season. We hope that their insights will move your intellectual gears as you prepare to deliver sacred messages to your community.  Each chaver will share a topic, the text they are basing their sermon around, and the takeaway they...

We should never assume our success is rubber-stamped or approved forever. Our actions can always be re-evaluated, and based on prophetic precedent, God tends to hold us to a higher standard of behavior than our neighbors, not a lower one.

We do not celebrate the destruction of other people’s holy sites. Nonetheless, Moses had it right: Establishing a just society, as the Holy One commands, requires rooting out the symbols of evil.

Sukkot, as a moment of joy with God, is an essential last step of the process of divine judgment and forgiveness.

Firstborns can be supplanted in many different ways, not all of them virtuous.